Upanishads and Sri Sankara's commentary

rO)

"CO

THE

^!2 W^ VPANISHADS

(I, l^cna & iJluu&alifl<

FIRST VOLUME.

■-^>—

SESHACHAKtii, tJ.A., b.L, M.R A.S.

^^^^^P

m

IVIAORAS

BL

3. A. NA:

1124

.54

k

1905.

E5

1905

^^H

v.l

^^^^B

c.l

^^^^H

ROBARTS

^^^^H

^

THB

UPANISHADS

AND

SRI SANKARAS COMMENTARY

TRANSLATED BY
S. SITARAMA SASTRI. B. A

PUBLISHED BY

V. C. SESHACHARRI, B. A., B. L.,

Vakil, lliyh ('(nirt, Madron.

FIRST VOLUME.
{He- Print:.

^'\aaii>«is :
G. A. KATESAN & CO . PRINTERS & PUBLISHERS. ESPLANADE-

I oo».

PREFACE.

The increasino- interest evinced by the thinking
world in the Pliilo.soj)hy and Religion of the Hindus
has led nie to undertake the publication of the transla-
tion of the principal Upanishads.

The special feature of this jtublication is the trans-
lation of the coniinentary of Sri Sankaracharya, the-
oreatest exponent of the Advaita system of philosoi)hy.

The work has been undertaken chiefly with a view
to bring within easy reach of . the ?]nglish-reading
})ublic the j)riceless teachings of the l'])anishads, in
the light of the interpretation of Sri Sankaracharya.

The spirit of the text and of the interjn-etation has,
throughout been faithfully adhered to and, perhaps, in
some instances, even to the detriment of elegance in
diction.

If the earnest student finds any the least help from
this work, the publication will be ami)ly justified.

My hearty thanks are due to ^Ir. V. Swaminatha
Iyer, District Munsiff, for the care with which he went
through the translation and for his many valuable
suggestions.

Madras, i V. C. SESHACHARRI,

ApHl 1905. J Publisher.

Digitized by the Internet Archive

in 2009 with funding from

Ontario Council of University Libraries

http://www.archive.org/details/upanishadssrisanOOsita

3eaDaeijoponiellrti^«

Sri Sankaras Introduction.

OM TAT SAT.

Adoration to tht^ Brdhitmn. The laardras beginning
with I8nv<i8y<iiiii, etc., have not been utilized in ritnals,
because they serve the puriK).se of enlightening us on
the true nature of the Atman who is not an (uu/d of
i. e., not connected with. Karma. Tlie true nature of
the Atrtian consists, as will be described, in its jiurity
being untouched by sin, oneness, being eternal, having
no body, oiiini|aesence, etc., and as that conflicts with
Kdrma, it is only reasonable that these mantni8 should
not be utilized in rituals ; nor is the true nature of
the Atnian thus deiined, a }>roduct, a nxxlification, a
thing to be attained or a thing to be refined ; nor iss
it of the nature of a doer or enjoyer so that it njay be
connected with Karma. All the I'panishads exhaust
themselves in describing the true nature of the AtTTUin;
and the Gita and the Mokshadfuo'rua aie bent on the

2 ISAVASYOPANISHAD.

same end. Therefore all Karma has been enjoined
in accordance with worldly understanding, which at-
tributes to the Atmati diversitj-, agency, enjoyment,
impurity, sinfulness, etc. Those that know who are
comi)etent to jjerform Karrtia and who are not,
(Adhikaravidah) tell us that he who seeks the fruits of
Kai^Tna — visible such as the inherent splendour of a
Brahmin and invisilile such as Heaven, etc., — and thinks
'* I am a twice-liorn free from any defect such as being
one-eyed or hunch-backed, *fec., which disqualifies one
for the [)erformance of Karnia^^ is entitled to })er-
form Karma. So, these mantras by enlightening (us)
on the true nature of the Atman remove our natural
ignorance and produce in us the knowledge of the one-
ness, etc., of the Atman, — the means of u})rooting
grief, delusion, etc., the concomitants of Sfmisara,
We shall- now briefly conniient upon the mantras, the
persons competent to study which, the subject matter
of wliicli, the relevancy of which (sainbandha) and the
fruits of which, have been thus declared.

The whole {lir<ihutaii) is all that is invisible. The
whole (Brahmiin) is all that is visible. The whole

WITH SRI sankara'.s commextaky. 3

(Hiranyagarbha) was born out of the \s\io\t' (Brdhitian).
When the whole (the Universe) is absorbed into tlie
wliole (Brahman) the whole alone (Brahnuin) reniaina.
Oiii. Peace: Peace!: Peace!::

cT^T 3T%5T ^f r^T ITT ^^J: ^^ f^^^H II '1 II

All tliis — whatsoever luoveth on the earth — slionld
he covered by the Lord. That renounced, enjoy,
(^ovet not anybody's wealth. (1).

Com. — Tlie word "ha' is from the verli "Ishte'
(rules) and means ' by the Lord.' The l/ml is Para-
7ne8vara, thi" Paramatman of all. He rules eveiything
beinu; the Atniait of all. Should be covered by the
Lord, by his own self, the Atmau. What ? All this,
whatsoever moveth on the eai-th. All this universe,
movable and immovalde, unreal in absolute truth,
should be covered In' his self, the Lord, P<(ramatman,
with the idea, " [ alone am all this as bein*; the
inner self of all. " Just as the bad cnlour — the result
of moisture, etc., — jaoducetl by contact with water, in
sandal and ag(tru,etc., is hidden (lost) in their natiually
agreeable smell pnxluced by the }»rocess of rubbin*;,
similarly all this on this earth (the word e^rrth liein<j il-
lustratively used for the whole Cosmos) differentiated

4 ISAVASYOPANISHAO.

as name, forin, and action, this bundle of modifications,
superimijosed ni)on the Atrtuin by ignorance, and con-
sistintj in this seemin<;' duality witli its distinctions of
doer, enjoyer, etc., will be abandoned by the contem-
plation of the true Atman. One who thus contemplates
on the self as the ParanifUmffn is bound to renounce the
three-fold desire of son, etc., and not ])erform Karma.
' Tena tyaldeiuC means ' by such leiumciation.' It is
well-known that one's son or servant, abandoned
or dead, havino- tiierefore no bond of connect i(m,
does not i)rotect that one. ' Kenunciation', therefore,
is the meanino of this word tyakte)ia. Bhitnjithah
means piloted. Having thus renounced all desires, do
not cherish any desire for wealth. ' Anybody^ stvealtJt ;
do not lon<i; for wealth either yours or another's. Svit
is a meaningless ])article.

Or, it may be thus interpreted. Do not covet. Why ?
* Whose is w<^alth ? ' is used in the sense of an objec-
tion ; for nobody has any wealth which could be coveted.
The meaning is "all this has been reuouiiced l)y the
contemplation of Jsvara, that the Atman. is all. All
this, therefore, belongs to the Atriian and the Attnati,
is all. Do not, therefore, covet what is unreal."

WITH SHI SANKAKA's COMMENTARY. 5

Should one wish to live a hundred years on this
earth, he should live doin«^ Kdrtita. While thus, (as)
man, you live, there is no way other than this by
which Karma will not t'lin«>; to you. (2).

Ooiu. — Thus the drift of the Vedio text is
that he who knows the Atniaii should renounce the
three-fold desire of son, etc., and save his Atman by
hein^ centred in the knowledge of the ^4 <//t<f7i((r ii/t>i/fc-
nishtha). The inAiutras now pnx'eed to inculcate the
folU)win^' for the benefit of him who does not know the
Atman and is not com))etent to co»>;ni/e the Atnui n as
above indicated.

Kurvaniieva means certainly doinjif, i.e., ' only by
<loin<;.' KariiKdii uu^iius ' Af/uihotara, i^tej* Jijivishet
means ' should like to live.' Satariisamah means * a
hundred years,' It has been declared that that is a
man's lony;est life. Thus declarin<; a<;reeably to
natural inclination the desire to li\e a hundred yeais,
the text lays down the injunction in respect of how
one shoidd live — ccmtinually ])erformin<; Karriia and
not otherwise. If you would thus live, content to be
31 man, there is no other mo<le of life than the one of

6 ISAVASYOPANISHAI).

[>erfornimw Agnihotra, etc., by whicli bad Karma may
not c'linij to yon. Therefore, one should like to live
doino; Karma enjoined by the Sastras such as Agni-
hotra, etc. But how is this drift arrived at ? By the
prexious mantra, Gnananishtha, has hi'i'n incwlc-Aied to
the sanyasin. By this. Karnutnistha is enjoined on
those wlio are not able to beconfe sanyasins. Do you
not remember it was pointed out that tlie antithesis
between Knowledge and Karma is n fact unsliakable
like a mountain ? Here also it has l>een said that he
who would like tolive must i)erform Karma and that this
universe must be abandoned as unreal, in the contem-
])lation of the Jjord as all, by one who would protect
his Atman havino- renounced all and not coveting any-
liodys wealth. Accordinp; to the Srutia it is settled that
one should not lon^ for either life or deatli and should
leave for tlie forest. There is also the injunction by
which one is interdicted from returnin*"' thence — thus
ordainin*^ sanyasa. The distinction in the results of the
two courses will also be pointed out. (The Xarayana
Ui)anishad) wiys " In the beoinnin«>" these two
roads were laid. The road throuyli K<irma and sa)iy((S(i ;
the latter consists in the renunciati(m of the thn'c-
fold desire. Of these, the road through sanyasa is the

WITH SKI sankaka's*commentaky. 7

preferable one." The Tdittiriya Upanishad also says,
" Kenunciation (Xyasd) certainly is to be preferred."

Bhugavan Vyasd, the pi-eceptor of the Vedas, after
much discussion told his son his firm conviction in the
following- text. " These then are the two roads on which
the Vedas are based. Both the courses — one which
leads to Karma and the other which draws away from
Kariua have been explained, etc." This division will
be explained.

<\j ^^ SRTmiF^sr^fT % % ^]^^%^J jttt: ii x ••

Those births })artake of the nature of the Aaaras
and are enveloped in blind darkness. After leavincj
the body they who kill their Atman attain them. (3).

Com. — This mantra is Ix^^un for the j)uri)Ose
of condemninj^ those who have no knowledufe of the
Atnmn. Asuryah: even Devas, etc., are ^.suras, relative-
ly to becomint>' one with Wn^ P<iraiinttman. Asuryah
because they beloni^ to them {Aauras). Xanut is a
meanini^less word. Those lokaa (bii-ths) so called be-
cause the fruits of Karma are there |)erceived or en-
joyed (lokyante). Andhena tamasa, ' i^orance which
consists in inability to see one's self.' Avintah means
covered. These births down to the immovable. Pretya

8 ISAVASYOPANISHAD.

means Meavinji- the body.' ' Abhigachhmdi' means
' attain in accordance w ith their Karma and Know-
ledge.' ^ A tmahanah^ inenna '' tlxoi^e who kill the ^4/-
TtKin.^ Who are they? Those who do not know the
Attnaii. How do they kill the eternal A tmaii't By
drawintr the veil of ignorance over the Atman that
exists. Those who do not, under the influence of their
natural tendencies (PrakHti), know the Atnuin are
called ^ Atmahanah' (slayers of the Atmau) ; because
in their case the result of the existence of the Atnian,
i. e.. the knowledge of its undecayino and immortal
natme is veiled, as if the Atman were killed. By this
fault of slayino; the Atman, they oet into S<(7nsara.

w^i^ iHHT 3TW %^5^ '?rr^5^^t»r^ri- i

rTi?T^cfTS7?TT^^TcT fcT^r^f^iTW RTcTfT^I ^^TTrf II ^ II

It is motionless, one, faster than mind ; and the
Devas (the senses) could not overtake it which ran be-
fore. Sittino;, it <;oes faster than those who nm after
it. By it, the all-pervadino- air (Sutratnum) supi^rts
the activity of all living bein«'s. (4)

Com. — As the i<;norant l\v killino- their Atman
whirl in Samsara, contrariwise, those who know the
Atmau attain «MMan<-i)»ati(tn ; and they are not slayers

WITH SHI sankaka's commentakv. 9

of the Atman. What then is the nature of tht>
Atrnan will now be exjilaine^l.

Anejat is a conij)ounfl of n/f and ejat. The root ejH
means to shike. Shakin<r is motion, i.e.. devia-
tion, from a fixed jMisition. Free from that, i. e.,
ever constant. It is, besides, (me in all Bkutas. It is
fleeter than the mind, whose charaeteristics are volition,
etc. How is this inconsistent statement made i. e.,
that it is c(mstant and motionless and at the same time
fleeter than the mind ? This is no fault. This is iM)ssible
with refeience to its bein<:; thouf^ht of, as unconditioned
and conditioned. It is c(mstant and motionless in
its nnc<mditioned state. That the mind travels fastest
is well-known to all, seeing:; that the mind encased
within the body and characterised by volition and
doubt is able at one volition to travel to such distant
places as tiie Brahmaloka etc.; and travellinfj; so fast as
it does, it perceives on landin*^; (at its destination) thsit
tiie intelliociit Atman has, as it were, jfone there before
it ; therefore, the AtuKin is said to he fleeter than the
mind. Devas, from the root which means ' enli«;hten,'
■signifies the senses such as the eye. etc. Etat means the
entity of the Atman which is now liein*,' treated of.
These senses could not overtake it. Tiie mind is faster

10 ISAVASYOPAMSHAD.

than these, because these are distanced by the activity of
the mind. Not even the semblance of tlie Atmnn is
within tlie perce})tion of the senses ; for, it had oone
even befoiv the mind whicli is fleeter tlian they, beins:^
all-pervadino', like the^4/:rts. The entity of the ^fmr^n.
all-])ervadini^. devoid of any attributes of samsara. and
in its unconditioned state subject to no modification.
aj>pears to undergo all the changes of samsara super-
posed u})on it. and thouoh one. api)ears. in the eyes of
iojnorant men, diverse and enclosed in e\ery body. It
seems to travel beyond the reach of otheis' mind, sjteech,
the senses, &c., which are dissimilar to the Atmaii,
thou<i;h they run fast. The sense of ' see/us ' is suo-
«!fested by the mantra usin^ tishthat (sitting). ' Sittinf/,
means 'bein^- itself inactive.' ' Tasmin' means ' wliile
the entity of the Atman endures.' ' MaUtHsva' means
' air,' so called, because^ it mo\es (svai/att) in
sjmee (riiataH — antarikshe). Air i'maiarisva) is that
whose activity sustains all life, on which all causes
and effects depend, and in which all these inhere,
which is called sidra (thread, as it were) sup])ortino'
all the worlds through which it runs. The word
' Ajmh' means all Karma — tlu- manifested acti\ ity of
all living thin«is. (This air) allots to tire, sun, clouds.

WITH SHI sankaha's commi;ntary. 11

vtc, their several functions of flaming-, hurninj;. sliin-
in*4, raininj;', iSiv. Or, it may l>e said that it su])ports
tliese, from the Si'tctis, such as "From fear of this, the
wind hhnvs, vtc." The meaning- is that all these mmli-
fications of ef!ects and causes take place only while the
eternally intellinjent entity of the Atriuin, th*^ source-
of all, endures.

It moves, it is motionless. It is distant, it is near.
It is within all, it is without all this. (5)

Com. — Showing' that there is n«) suinMHuity of
mrt><^rrts,the foWowin^ nutntra, declares Hj^ain what was
exjnessed hy the jirevious maiitrn. 'It' means 'the
entity of the Atnmn which is hein«i- tieated of.* ' EjaW
means ' mows.' * Xaijati ' means " does not move of
itself.' The meaninii is that thouj^h motionless in it-
self, it seems to move. Besides, it is distant, /. e., it
seems to be far removed, because it is not attainable by
the ignorant, even in the course of hundreds of millions
of a^es. Tadvantilce is split into hid, «t and untike.
It is very near to the knowinj; ; for, it is their Atrnan.
It is not nierely distant and near ; it is within every-
thint"- accordini"- to the Srtifi "The Afindii which is

1 2 ISAVASYOrAXISHAD.

within even'thino/' All means 'all the world of names
and fonns and activity.' It is withont all this, bein^
all-})ervadinfi- like the Akas ; and within everything,
hein<i- extremely subtle. It is indivisible aeeordinji; to
the Si'uti " It is dense with knowledge,"

H^^5 =^RJTT^ rT^T ^ f^^lj^^ II % II
Who sees everything in his Atm<vn and his Atman
in everything, by that he feels no revulsion. (6).

Com. — Who. i. e,. the sdni/asin, who wishes for
^^mancipation. All Bhntas. i. e., from the Avt/akt(i
down to the innnoveable creation. ' Seeing them all in
his own Atman^ means ' seeing that they are not dis-
tinct from his own self.' 'Seeing his Atman in them
"air means 'seeing his Atru((ii as the Atman oi' i\U.' Just
as he finds his Atman the witness of all his perceptions,
the thinking ])rincip1e. ])ure and unconditioned, the
soul of his body, which is a bundle of effects and causes,
he finds his Atman iu the same unconditioned state,
the life ])riuciple of all the universe, from the Avijakta
down to the immoveable. He who thus views does not
tuni witli revulsion by reason of such view. This state-
ment is only a declaration of a truth already kuown.
All re\ nisiou arises oulv wheu one sees anytliiug bad

WITH SKI sankaua's commkntahy. is

distinct from one's Atniftn. To one wlio sees his pure
Atrrtan alone continuous, tliere is no other object
which could excite the feeliny' of revulsion. Therefore
he does not tui"n with ie\ ulsion.

When to tlie knowei-. all /^/^/i^/s heconie one with his
own Atrtuui, what per))lexity. what ^rief, is there when
he sees this oneness. (7)

Com. — This other text also ex}»resses the same
]»ur])ort. The word ' YHsmin^ means either * when' or
"in which Atiwm.^ WImmi all the BhitUift have become
one with the Atnutny owing to the knowledge of the^
Afr)if(n, then or in the case of the Atriudt. how can there
In^ perplexity or i;iief ? Perplexity and ^rief. the see<l
of all desire and Karnta, affect the ignorant, liut not
him who sees the oneness, pure and like the sky. The
ne«;ation of i)erplexity and j^rief — the effvct of i*jnor-
ance — beino- shown by the form of a (juestion, the total
u]>rootino' of all s(tni8ara with its seed has been indi-
cated.

14 ISAVASYOrAMSHAH.

He pervaded all. resj)lendent. bodiless, scatheless,
Imvinjjj no muscles, ])ure. untouched by f*in ; far-seeino.
omniscient, transcendent, self-spruno-, (he) duly allotted
to the various eternal creators their respective functions.

(S)

Com. — This text descril)es the real nature of the
Atmaiij spoken of. in the previous texts. Salt means
■* the AtriKin jn-eviously spoken of.' ' Pavi/ar/at means
went roimd.' The meaning;- is * he is all-pervadin«;- like
the Ak((sJ Sukram means })ure, hence bright, resplen-
dent. Akdyam, means ' bcxliless,' i.e.. having- no Untja
SfO'ird or subtle, boy. Avrammi means 'scatheless.'
'^Asmtvirarn' means ' havino- no muscles.' The adjuncts
Avramwi and Asnavirani sliow that the Abnan has
no sthtdd sainra or ^ross liody, l^y the word siuldha,
])ure or free from the taint of i«;norance, it is sliown
that it has no hir<(iu( sicnrn or causal IkkIv. * Ajxipa-
viddhani' means ' untouched by Kdrnin, i-t^od ov liad.'
^ Sidcrarii' and the following ejathets are to lie read as
masculine, liecause of the be^inninii' "ii<l ^''*^ <^iifl bein«>"
in the masculine, as sah, hivih etc. Kuvlk means
far-seeinjx, i. «.. all-seein<i' ; for, says the Sndi *' There
i« no seer other than the Atitian, etc." * Maniski ' means
■* j)romptin<; the miud.' hence ' omniscient, omnipotent.'

WITH SHI SANKAHA's COMMENTARY. 15

Pdrihkuh means ' bein<f above all.' Svayarnhhah means
• liimself hein<4 all above and all below becomes all.'
He, the ever free, and ()mnij)otent, beini; omniscient,
allotted their resjiectiw functions, i. e., olyects to be
created to the various and eternal Prajajjfdis, known
lM)i)ularly as ' years,' as aids to the enjoyment of the
fruits of Kaimt/i.

cTm 5j'7 \^ *(T ^^\^ ? H^ir^rr tj^v. w \ ii

They who worsliip Amdya alone fall into blind dark-
ness ; and they who woiship VUlipi alone fall into even
greater darkness. (9)

Com. — The first jturjtort of the Vedas, the accjuisi-
tion of knowledge of the Brahitmu by renuncia-
tion of all desires has l>een ex2)Iained in the first mtintra
IsdVdSjjani, etc. The second alternati\e. i.e., the s]>end-
in^ of life in continually }>erforminfi Kni'Ttia lias been
explained, for the benefit of the i<>;norant who are not
ca})able of GiKiminishtlm , in the second imintra be<,an-
nin«4 with ' Kurvanneveha Karmani.^ The bifurcation.
i.e., Knowledge and Kurnui here ]K)inted out by these
texts has also been clearly indicated in the Brihuda-
ranya Ui)anishad, liy the text "he wished, let me have

16 ISAVASYOPANISHAI).

a wife, etc." And from the texts 'Karma for the ipio-
rant and men havin<; desires ' and ' tlie mind is his
Atman and speech, his wife, etc.,' it is clear tliat i*;nc-
rance and desires are tlie cliaracteristics of one ent;at;ed
in tlie ])erformance of Karma. Thus, tlie result of
Karma is the creation of the seven kinds of food and of
an indentification of self with them considered, as the
Atman. It has also hetjn shown that concentration in
the self, i.e., the Atman (as op^K^sed to the perform-
ance of Karma) hy the renunciation of the three-fold
desire of wife, etc., is the only necessary condition for
tiiose who know the Atman. Indirectly hy condenm-
inii the ii;norant. the true nature of the Atman has
been disclosed to those sanyasins hi^uf on the accpiisi-
tion of knowledge by the text beoiunins»' witli 'Asurya-
iiania^ and ending with ' saparyagat,^ i'tc, »o as to
show that they alone and not those who have desires
are (pialified to acquire knowledye. To the sauie effect
says the Svetasvatara Upanishad. *' In the midst of a
crowd of seers, he tauyht the oivatest and the holiest
truth to tliose u)ho belou'/ed to the hi(jhest order of life.'"'
This text ^'Andhantamah" etc., is addressed to those
who desire to live here coutinually performin>i Karma.
How is it iuferred that this text is addressed to such

WITH SRI saxkaka's commentakv. 17

only iiiid not to all alike? Because, he who has no
(lesiies has oot o\er the false distinction between nieang
and ends, accordint^ to tiie nuintra '' Yasinin sarvani
hhitiani, etc"; for. it is easy to perceive that none who
is not a fool will like to associate the knowled*;e of
unity of the A tjiiau VtitU lutr iiui, or with any other
piece of knowled<^e. Hut here, in view to combining'
two elements, the i»;norant are ridiculetl. That whicli
can possibly combine with another, either from logic or
from the Sastras, is here pointed out. It is the knowledge
of the deities that is here represented as fit to combine
with Karnui, not the knowledge of the P(ir<iiaat-
nuin\^o\ a distinct result is predicatetl of the know-
ledge of the deities by the text- ' by such knowledge^
i\\e Devalohi \^ attained.' Either of such knowledge
and Karnttt se[)arately j)ursued is here denounced, not
re'dlt/ to comlemn hid in cdew to the de»iraHlity of
their coriihiiuition ; for distinct fruits are said to result
from either individually, by the texts " by such know-
ledge, they climb up to it, " •" by such knowledge is
Dev(dok(( attained, "'• there they do not go who go
south" and ** by Kariuai>i the alxxle of the itianes
attained." Jt is also well-known that nothing ordained by
the >Sf^8^^v^s can ever become unworthy of performance.

2

18 ISAVASYOPAMSHAD.

Here. They enter into blind darkness. Wlio ?
They who follow Avidya. Avidya is soniethino- othei-
than Vidya or knowledge, hence Karma ; for Karma is
opposed to knowledi>e. The drift is that those who
are continually performing Agnihotra etc., alone, fall
into darkness. And they fall even into j^reater dark-
ness. Who ? Those who havino- oiven n\) Karma are
jdways bent u]>on acqnirino- the knowledoe of the dei-
ties. Reason is given for combininjs^ Knowledoe and
Kaimui each of which separately bears diiFerent fruits.
[f one of the two alone bore fruit and the other not,
then by a well-recoonised law that which bore no fruit
by itself would become a mere appendage to the other.

One result is ])re(iicated of Vidya, and another of
Avidya. We have so heard from wise men who tauoht
lis both Vidya and Avidya. (10).

C(yin. — ' Anyat ' niejins ' something distinct.'
They say that by Vidya, some distinct result is
]»rodu('ed according to \]\e Srntis, " by knowledge is
Devaloka attained " and *" by knowledge they climb up
to it." They say that other results are ],roduce;i by
Avidya (/Trtrma) according to tlie text " by Kai'Tiia is

WITH SHI SAXKAHA'S COMMKNTAin'. 19

the aliode of tlie manes attained. " We Iiave heard this
stated to us by wise men, i.e., those preceptors wlio
tauoht us both Knowledge and Kamu(. The purjwrt is
that this is their view as lianded down from ]»reoej)tor
to disc*ij)le.

He who simultaneously knows both Vidya waA Avid-
Ijii ^ets o\er Death by Avidyn and attains irnnunialiti/
by Vidya. (11).

Com. — This beiny- so, the followinji; results.
Vidya is the knowled<;e of the deities ; Avidya is
Karma. Who knows that both tliese should simulta-
neously be followed by the same person, he alone, so
combinin*;' the two, gntdiuUly secures the one desirable
end. ' By Vidya ' means ' b}' Karma such as Afjnihotra,
etc' ' Death' means 'action and knowlwl<,'e induced
by Prakriti (nature). ' ' Tirtva^ means * having got
over. ' ' By Avidya^ means ' by the knowledge of the
deities.' ' Amiide ' means ' attains.' To become one with
tlie deities is what is called immortality (Ami'itam.)

^ 'F ^ '^ ^ ^ ^ ^^T \T<\\: W 'W II

20 ISA\ ASYOPANISHAI).

They fall into blind darkness who worshij) the un-
born PrakHti. They fall into greater darkness who are
l^ent upon the Karya Brahnian Hiranyagarbhd. (12).

Corn. — Now, in view to the combining of the
worship of the Avyakritd (Prakriti) and manifested
Brahman, each in itself is denounced. " Asfonbhutih "
is what is not Savibhutih or that which is born of an-
other; hence unborn PrakHti. T\n>i aoain is i<;n()rance,
cause of all, known as AvyalcHta. Those who worshi]^
this Praki'iti, known as AvyakHta, ignoi-ance which is
the cause of all. the seed of all desire and Karma, and
mere blindness in its nature, fall into corresp<mdin<> or
answerinjj; darkness which is blindness in its nature ;
and they who worshi]) the Karya Brahman named
Hiraoiyarjarbha fall into even oivater daikness.

Thev say one thinj;' results fioui the woishi]! of
Hiranyagarbha and anothei- from the worship of Pra-
hnti. We have thus Inward it stated by wise preceptors
who tauoht us that. (I'V)-

Com. — Now, the (listinctioii in the fruits of
the two individual worships is pointed out. in \ ieu to

WITH SKI saxkaha's commentaky. 21

tlieir combination. They have said that from the
woiKhip of Sftmbhutih or- Karya Brahm/tn or Hiranya-
i/arhh/t results the attainment oi Aiiiifiui and other Sid-
dhis. Similarly, they have said that aecordinp; to Poara-
iiikds the absor})ti(m into Prdkrlti results from the
worship of the unborn PralcHti. We liave heard it
thus stated by wise preceptors who taught us the
fruits of the worship of PrakAti and Hiranyafjarbhi
individually.

f^T^ gc5 cTTcfr ^^^T^rfiTT^^ II V< II
Those who W()rsliij> the unmanifested Prnhnii and
Hirawywjdvhhi, (Destruction) topjether, jjet over death
throuoh the worsJii]> of Hirnnyiujitrhlui and attain im-
mortality thr()u<;h the worship of Prakrlti. (14).
Coin. — As this is so, this iiuuitr<i declares the
<lesirability of combiuinj; the worship of Praki-iti and
lfir(()iy((;/((rbh(( as they combine to secure the one
aim of the individual. 'ViiKtsa ' means that active object
w hose characteristic attribute is Destructicm, the abstmct
beinj»' here used for tiie concrete. * By miutsa/' means
• by the worshij) oiHiTdnynijarbhi.'' 'Gets over death'
means ' *;ets over the defects of vice, desires and an-
■"'isivti'^^tyu (limited powers) and attains unima and other

22 ISAVASYOPAMSHAD.

siddhis whicli are the result of the wor.sliip o{ Himnyd-
rfarhlui. Having- thus oxercome aiuiisvm'yam, death,
etc.. he, by the \\ovA\\\) oi Prahriti, attains inimortality,
i. e.. absorbtion into Prakmii. It should be noted that
the word Sdinhhidih is an a],)heresis for Asambhutih
aofreeably to the results predicated, i. e., absor})tion
into PraJo'iti.

cT^ ^vCTTf ^ ^?T^m> ^i^ II ^ 'J. II

The entrance of the True is covered as if by a oolden
vessel. Remove. 0 sun. the coxeiino- that I who ha\e
been worshippino- "The True" may behold it. (15).

Cam. — The highest result that could be achiev-
ed, aceordino- to the Sdstvds, by wealth of men and
the deities is absorption into Prakriti. V\) to this
is rotation in S((,msara. Beyond this is the result of
tlie pursuit of knowledi^e preceded by a renunciation of
all desire, i.e., the seein<>; of the Atman in everything;
as indicated in verse 7. Thus the two-fold j)urport of
the Vedas. one stimulatinji' to activity and the other
drawing to renunciation has been explained. Tiie
BrahrtKiiviH uj» to Prav((rfj}/(( BrahmaiKt were utilized
for the elucidation of the former purport of the Vedas

WITH SHI SANKAHA'S COMMKNTARV. 2'^

which is indicated by mandatory and prohibitory
injunctions. The Brikmlaranyalcct hereafter is to deal
with the ehicidation of the latter purix)i-t of tlie Vedas
— renunciation. Now, by what road he, who has been
performing; Karma as enjoined fiom conception to the
^rave and alonj^ with it the worship of the lowei-
Brahman in accordance with \erse 11. attains immor-
tality, will be ex[)lained. He who has been worshij)j>in<i"
the manifested Brahiaan referred to in the jiassatje
''That is the True, the Aditya, the Purttsha in this orb ;
and the Purusha in the left eye; both these are true"
and also has lieen })erformin^ Karma as enjoined, en-
treats, when the hour of death is arrivetl, the way lead-
in*i; to the Atnuoii — the True, by the text betjinninj;
with 'Hirawniayena, etc' ' Hiranmaya^ means seemin*;
tijolden hence resplendent. ' Pairemi ' means as if by a
lid forming a cover. 'Satyasya,^ means 'of the Brahman
sittinfv in the orb of the Sun.' ^ Apihitani" means
'covered.' 'Mukhatu^ means 'openin*;.' ^ Apamnnu
means 'open.' ' Satyadharmaya,' to me who have been
worshi})ping Satya or the True or who have been practis-
ini; Satya, i.e., virtue as enjoined. ' ' Dris/daye '
means 'for reali/in*; the S(dya or the Tru«' which
thou art.'

:>4 ISAVASYOPANISHAD.

0 Sim, sole traveller of the Heavens, controller of all,
Surya, son of Prajapati remove thy rays and gather
up thy bmning lijiht. I behold thy olorious form ; I
am he, the Puriisha within tliee. (16).

CoTii. — ' Pushan,' vocative case nieaninj^ ' 0 8un.'
The Sun is called Pushan because he feeds the
world. ^Elairahi ' means ' one who travels alone. ' The
Sun is called Yama, because he controls all. He is
<*alled Surya because he imbibes Praiui, rays and li-
<iuids. 'Prdjapatya^ means 'son of Prajapati.' 'Vyuha'
means 'remove to a distance thy rays.' ' Sawiuha.''
means ' gather up, i.e., contract.' * TejaJt ' means.
• burning- lii^ht.' I wish to behold by thy j»race thy
most glorious form. Moreover I do not entreat thee
like a servant. I am he the Puraaha within the solai-
orb. comjKJsed oiVyahritia as limbs t)r parts. 'Puriisha'
because he has the fioure of a man or because he
l)ervades the whole in the form of Prana and intelli-
y;ence or becjuise lie ocou]>ies the city (of the Soul) i.e.,
body.

WITH SHI SANKAHa'S COMMENTARY. 25

^ I %^J ^T IFcT K ^^T %^J ^^T ^cT x^m l|=l«ll
(l^et my) Prmm melt into the all-pervading Air, the
eternal Sutratman; and let this body l)e burnt by fire
to ashes ; Om. () mind, remember, remember my
•<leeds ; 0 mind, lemembei-. remember my deeds. (17).
Corn. — Now, as 1 am dyin^^ let my Praiut leave
its confinement within this IxmIv and join the all-
]»ervadin<>' f^xxUy form of Air. if. ^.. the Satratman. The
word ' reach ' should be su])])lied to complete the sen-
tence. The idea ' Let my Liivja Sfirira or subtle
liody ])urifie(l l)y knowled<(e and Karma ascend ' must
he suj)plied in virtue of the fact of the sjieaker en-
tieatino- a passage. Let this body given as an oblation
to the fire be reduced to ashes. Om, according to the
foiins of woishi}) being a j/ndihi (substitute) of the
nature of the True and called Afjni is mentioned as the
same as Iir<(hiiu(u. ' Krato,^ vocative case, meaning
* () mind whose characteristic is volition.' * Kemember'
i.e., time has come for me to remendier what 1 should.
Kemenjber all that 1 have till now thoiujht of *() Agni,
lemember wliat I have done^ i.e.. remember all K<(rma
which I have done from childhoixl. The re])etition of
the same words 'KHto Sui(ir(C &.c.. exjaesses solicitude.

26 ISAVASYOPAMSHAI).

0 A(jni, lead us by tlie oood patli to tlie enjoyment
of tlie fruits of our deeds, knowino- 0 God, all oi;r deeds.
Remove the sin of deceit from within us. We offer thee
many prostrations by word of moutli. (18).

Com. — He requests passa<>e ajjain b}' another
mdiitra. Xaya means 'lead.' ' Supat/ui^ means by
good path.' The attribute in Supatha is used for the
piiri)Ose of avoidino; the southern route. The sup-
pliant seems to saj* " I ha\e been aflflieted by going
to and for, by the southern route iiy which one goes
only to return. I therefore entreat you to take me
by the good road through which there is no going-
and returning." ' Raye' means ' to wealth ; i.e..
to the enjoyment of the fruits of our Kdrmd.' ' As-niait
means * us,' possessed of the fruits of tbe virtue afore-
said. * T'mvoji' means 'all.' 0 (rod. ' Vnyunani'
means 'deeds or knowledge.' ' Vidvan' means
'Knowing.' Besides do this: ' Yiiyodk}/ means
* destroy.' ' AsiiKit'' means ' from us.' ' J^ihnramvm'
means ' consisting in deceit.' ' Enah ' means ' sin."
The meaning is : — Thus puiified they could attain

WITH SHI SANKAHAS COMMENTAHV. 2i

what they wish for. " Hut we are now iinal)le to do
}'oa ac'tise service. We have to content ourselves by
offerino' you many })rostrations."

Now a doulit is raised by some al)Out the construc-
tion of the latter halves of ludnti'ds 11 and 14. We
shall therefore enter into a biief discussion to sohe
the doubt. What the question is due to shall first
be stated. It is, why not understand the term Vidya
in those passat>es in its })rimary sense of ' the know-
ledge of the PdrafUdtiudn," and so AiiiriUdvmu ?
They aroue thus : i^ranted that tlie knowh^fje of the
Para7nat'inmi and the performance of Karma are
iriutually anta<>()nistic and cannot therefore co-exist,
this antagonism is not ])ercei\able ; for agreement
and antagonism rest alike on the authority of the
S((8tra8. Just as the performance of Kartn,a and the
accpiisition of Knowled<;e are matters exclusively based
on the Siistras, so also must be the (question of their
agreement or op})osition. Thus we find that tlu^
[>rohibitory injunction * Do not kill any livin*;' thinn
is overridden by another Sastraic injunction * Kill a
sheep in a sacrifice.' The same may apply to Kariud
and Knowledge. If from the text " They are opposed
and travel different roads. Knowledge and Kdi'ma,"^

28 ISAVASYOPAMSHAI).

it is nioed that tliey cannot co-exist, we say that
from the text " He who follows both Knowledge and
KariiKi, etc," th<M-e is no antaoonisni between them.
We answer that cannot be ; for. they are opposed to
■each other in regard to their causes, nature and
results. Hut if it be ur^ed that from the im])Ossibility
of Knowledoe and Iu(rrn(( beino- o})])Osed and not
'Op])Osed to eu'h other and from the injunction to
<'ombine them there is no antagonism between them,
that is unsound ; for their co-existence is impossible.
If it be argued that they may gradually grow to co-
exist, it is untenable ; for when Knowledge arises,
Karma cannot exist in the individual to whom Know-
ledge adheres. It is well known that when one knows
that tire is hot and bright, he cannot at the same
time think that fire is neither hot nor bright ; or even
entertain a doubt as to whether tire is bright or hot ;
for, according to the text " When to the knower all
living things become one with his own Atnian, where
is grief or ]>er|)h'xity to one who sees this unity,''
grief or perplexity is out of the (piestion. We have
silready said that where ignorance ceases, its result,
Karma, also ceases. The inutwrfaliti/ in ' attains
inunortality ' (in the i>assage under contem]>lation)

WITH SKI SANKAKA .S COMMKNTAHV. 21)

means ivlatixe" iniiiioitality and not al>solntp iiiinioita-
]ity. If the word Vi<iy<( in those texts meant the
knowledge of the 7^^nY(7VMrtrtm/i, then tlie entreaty to
the Sun for alIo\\in«;' a passaije would heeome inappro-
j»riate. We tlierefore conchule with ohservin<; that
our inteijnetation. i.e., that the comhination desired
is of KariiKi with the worshijt of the deities and not
with the Knowled«;e of the Parmimtnuin, is the pur-
]»ort of the maidvds as commented upon by us.

Here ends the Conimentary of Sankara hJuKjucid-
jiadii on the Vn^'i<imue>fa SdiiihitojMiiiishml or Isanitii/o-
jKi nishiul.

Om : IVaee \ IVaee W iVaee \\\

{lenopaiiishai^.

Sri Sankaras Introduction.

ADORATION TO THE HKAHMAX.

OM TAT SAT.

This ninth fha])ter is lieoun for the purpose of pub-
lishin«j; the Upanisliad liei>innino;- ^vith Keaeshitanh
etc., and, treatinj^ of tlie Brahman. Before tlie lie^in-
ning of the nintli elia])ter, all Karma has been ex-
])lained and the different forms of worshippino- Prana,
the soiuce of all activity, have been laid down and
all about the Sartians (sono;s) ])reliniinary to the
rituals ha\e been ^iNen. Next the Gayatra Saimm
has been explained and the oenealooieal list of ]>re-
<'e]»tors and disei])les lias been oiven. All this Karma
and Kno\vled*>e (of the deities) properly observed, as
i'lijoined, tend to purify tlie mind of one who beino-
free from desires, lon<;s foi- eiiian(i])ation. In the ease

WITH SKI sa.nkaka's commkntaky. 31

of one who cherishes desires and has no knowledge,
Juirma by itself" as laid down by the Srutis and the
Smritis secures for liini the southeni route and
return to Samsavd. Activity following natural impul-
ses and repugnant to the S(t8iiyi8 entails degi'adation
into low birtlis from beasts down to innnovable.s. The
Sriiti says : '* Travelling by neither of these two
paths, these small creatures are constantly returning,
of whom it may be said : " He l)orn and die/ This is
the third course." Another Si'uti says '' Tlie three
kinds of living beings (going by neither of these two
paths) reach this miserable state." The desire to
know the Brahman sjirings only in the person whose
mind is })ure. who is free from desires and who, free
from deeds done in this birth or in j)revious ones,
liecomes disgusted with the external, ephemeral
medley of ends and means. This Brahrudn is dej)ict-
ed in the Upanishad beginning with Kenesliitam,
etc., appearing in the form of cpiestions and answers.
Katdka says '' The self-existent has made the senses
external in their activity and man therefore looks
outward, not at the self within." Some wise man
having turned his eyes inward and being desirous of
immortality saw the inner self. " Having examined

32 KENOrAMSMAI).

the worlds reached by Karmti, let the Brahiriin ^row
disgusted (and learn to think that) nothin*>- which is
not made can be reached by Karma. In order to
know that, let him, Samidk (sacrificial sticks) in
hand, approach a preceptor, who is well read in the
Veclas and who is centred in Brahriiaa." Thus in tiie
Atkarvanopaniskad. In this way. and not otherwise.
a man free from desires becomes (jualified to hear,
contemplate and acquire knowledge of tlie inner self.
By the knowledge of the inner self, ignorance, whicli.
is the seed of bondage, and the cause of Kantia per-
formed for the realisation of desires, is entirely
removed. Tlie Srutis say : *' Theie is no grief
or delusion to one who sees this unity." " lie who
knows the Atman o\ercomes grief." ** When lie. that
is both high and low, is seen, the knot of the heart is
cut, all doubts are i-esol\ed and all Jud'tiid is con-
sumed."

If it be urged that even by knowledge c<)Ui)le(l
with Karma this result is attained, we say no ; for
the Vajasaneyaka shows that that combination pro-
duces different results. Beginning with '• L(>t me
have a wife." the texts go on to say. " h\ a son
should this world be gained, not I)\ anv other means :

WITH SKI SANKARA'S COMMENTARY. 33

by Karriia, the abode of the manes (Pitris) ; and by-
Knowledge, the world of the deities ;" thus showing
how the three worlds different from the Atnum are
reached. In the same place we find the following-
reason urged for one becoming a Sanyaain : " What
shall we, to whom this world is not the Atrnan^ do
with offs})ring ?" The meaning is this : What shall
we do with offspring. Karma, and Knowledge combined
witli Karma, which are the means to secure the
world of the mortals, the world of the manes, and the
world of the (iods ; and which do not help us in
securing the world of the ^irtWMi ? For, to us none
of the three worlds, transitory and attainable by these
means, is desirable. To us that world alone which is
natural, unborn, undecaying, immortal, fearless and
neither augmented nor diminished by Karma, and
eternal, is covetable ; and that being eternal cannot
be secured by any other means than the removal of
ig-norance. Therefore, the renunciation of all desires
preceded by the knowledge of the Brahrnan who is
the inner Self should alone be ])ractised by us. An-
other reason is that the knowledge of the inner Self
is antagonistic to Km'Ttut and cannot therefore co-
exist with it. It is well known that the knowledge
of tlie Self, the one Atman of all, whicli abhors all

3

34 KENOPANISHAD.

perception of difference, cannot possibly co-exist with
Karma wliose basis is tlie ])erception of the dif-
ference of ao-ent, results, etc. As knowledge
relatin<Tj to the reality, the knowledoe of the
Brahman is independent of Iniuum efforts, Theie-
fore, the desire of a person, wlio is disousted with
visible and invisible frnits achievable by external
means, to know the Brahnudi wliich is connected with
the inner Self, is indicated liy the Srati be^innint;-
with Keneshitam, etc. The elucidation of the Brahman
in the form of a dialogue between tiie preceptor and
the disciple is, considering' the subtle nature of the
theme, for the easy imderstandintj^ thereof. It will also
be clearly pointed out that this kuowledi;e is v:ot to be
attained solely by loj'ical discussion. The Sridis say
*'This state of mind cannot be obtained by looical dis-
cussion.*' " He knows who lias studied under a pre-
ceptor." "Such knowledoe only as is ac(juired by
studyinj"' under a ])iece])tor does o<)ocl.*' The Smriti
lays down also " Learn That by ])rostrati()n." It shoulu
be inferred that some one duly ajjpioached a jueceptor
centred in Brahnutn and findin^^ no refuse except in liis
inner Self and lon^inp; for that wliich is fearless, eter-
nal, calm and unshakable, (piestioucd the precejitor as
ex])ressed in ' Keneshitam, etc'

WITH Sin saxkaha's commentahy, 35

ArJ.-KAIL TO THE HKAHMAN.

Oiii Tdt Sdt.

'^"t ^tT'cT: I :^TP^: i ^n^rT: i

.May (Brahindit) j.iotect us !)()tli. .May (Brahttian)
<nijoy us both. .May we work tof^etlMn-. Ma}' the self-
laiiiinous HraltiiKta be studied by us. May we not hate
eaeli othei-.

Om Peace : I^•aee !! Peaee I!!

May Miy liuibs, sjteeeh, pi'an(i, eye, ear. strei:L;lh and
n\] uiy senses j^row vigorous. All (everythiu*;) is the
Brahman of the l'])anishads. May 1 never deny the
Brahman. May tiie Brahnuin never spurn )ne. May
there be no denial of the Brahman. ]May there be no
s])urnin<4' liy the Brahma ii. Let all the virtues iceited

36 KEXOPANISHAI).

by the Upanishads repose in me delighting- in the
Atman ; may they in me rei)ose I

()m Peace! Peace ! I Peace!!!

By whom willed and directed does tlie mind light on
its subjects ? By whom commanded does jyt^imi, the
first, move ? By whose will do men speak this speech ?
What Intelligence directs the eye and the ear ? (1).

Com. — ' Kena,^ ' by what agent ;' ' Ishitam, ' ' de-
sired or directed.' ' Patati,' ' goes,' i.e., ' goes to-
wards its objects.' As the root Ish cannot be here taken
in the sense of ' repeat ' or ' go,' it must be under-
stood to be used in the sense of ' wish.' ' The It suffix
in Ishitam is a case of Vedic license. The word Pre-
8hita7)i is deri\e(l from the same root, with pra before
it, when it means 'direct.' If the word Preshitmn
were alone used without the word lahitdm, cpiestions as
to the nature of the director and directicm might arise,
such as, by what sort of a director and liy what sort of
direction. But the use of the word Ishitam sets these
two (|uestions at rest, for then the meaning clearly is :
" By whose niere wish is it directed, etc." It may ht^
objected, that if this meaning were what was intended

WITH SHI saxkara's commentauy. 37

to be conveyed, tlie use of the word Preshitarti is ren-
dered 8Ui)erfluons, as the nieanino' intended is conveyed
by Ishitam alone. It may be also objected that as the
use of more words slionld convey more meaninij, it is
only reasonable to interjnet the text' as meanin*;- * By
what is it directed, by mere will, by act or by word ?'
Both these objections are unsound. From the mere
fact of the question havin*>' b'^en asked, it is a]>])arent that
the (juestion is asked by one who is dis^^usted with tlie
ei)hemeral conglomeration of causes and effects, such as
the body, etc., and who seeks to know something other
than that — somethin<>; unchangeable and eternal. Were
it otherwise, the (juestion itself, seeinji; how notorious
in the world is the fact that the body directs i)y means
of will, act or word, would be meaningless. If it 1^
objected that even on this view there is nothintj; gained
in the sense, by the use of the word Preshitam, we say
no. The word Preshitam adds to the sense when we
think that a (juestioner really entertains a doubt. To
show that the question is jn'ompted by a doubt in the
questioner's mind, as to whether, as is notorious, tlie
body — the collection of causes and effects — directs the
mind, etc., or whether the mind, etc., is directed by the
mere will of anytliing otlier than these ct^iibinations of

38 KENOrAMSHAD.

causes ;nid effects and acting' iiidei)endeiit]y. tlie use of
botli the words Ishitami and Preshitam is jnstifialile.
If. however, it be ur<>ed that tlie mind itself, as every
body knows, indej)endently li^lits on its own object,
and that tlie cjuestion is itself inelevant, the argument
is untenable. If the 7nind were independt^nt in the
pursuit of its objects or in desisting- from piirsuit, then
it is not ])Ossible for any one to contemi)]ate evil ; but
man, conscious of evil results, wills evil, and the mind
though dissuaded, atttMiipts deeds of serious evil con-
st^uences. Therefore tlie (|uesti(>n Keneshitam, etc., is
certainly appropriate.

By whom directed does Praiia ^o, i.e., about its
own business ? PrathaniH is an appropriate adjecti\ e of
Prdna, as the activity of all th.e sensory ori;ans pre-
supposes it. By whom ))rompte(l is th(^ s])eech which
men in the world make use of? And what Intelli-
ijence directs the eye and the ear towards their res])ect-
ive olijects ?

^fcT^^ v^Vr: "JT^T^qi^T^TTgrn ^¥r\ II ^s II
It is the ear of the ear. mind of tlie miml. ton-
gue of the tongue, and also life of the life and eye of

WITH SHI sankaha's commkntauy. 39

the eye. Beiii^- (lisfil)usH(l of the false notion, the wise,
havin*^- h^ft this b(xiy, become iiiiniortal. (2).

Co7ii. — To tlie wortliy (disciple) who had thus
questioned him, the piecejjtor in rejjly says : " Hear
what you ask for — what intelli«jent Beino- directs
the mind and the otlier senses towards their resi)ect-
ive objects, and how it directs tliem." Ear is that
by which one liears, i.e., the sense whose function is to
hear sounds and distinuuisli them. He, you asked f(n\
is the ear of that.

May it not be objected that while the reply ()U«;ht to
run in the form. 'So-and-so. with such-and-such attri-
butes, directs the ear, etc.,' the reply in the form ' He
is the ear of the ear, etc..' is inaj)i)roi)riate ? This is no
objection ; for he (the directoi) cannot otherwise be
partic-ulari/ed. If the dinn-tor of ^the ear. etc.. can be
known by any activity of his own. independent of the
activity of the ear, etc., as a ]»eison who directs another
to <;ive, then, indeed, would this i'ovin of answer become
inappropriate. But we do not here undei-stand a direct-
or of the ear, etc., havin«; any activity of his own. like
a mower. The director is infernni by logical necessity
from the activity manifested by the ear and others
coMd)ined, such as deliberation, volition, determination

40 KENOPANISHAD.

enuring for tlie benefit of sometliin^ distinct from tlieni
all (the ear, etc). As things combined necessarily exist
for the use of some otlier thing not so combined, we
argue that there is a director of the ear, etc., distinct
from the ear, etc., and for whose use tlie wliole lot — the
ear, etc., — exists in the same manner as a liouse exists
for somebody's use. Hence the reply * It is the ear of
the ear, etc.,' is certainly approjni ite.

Again it is asked wliat is the meaning of the exjnes-
sion : " It is the ear of the ear, etc." And it is said
that one ear does not want another, just as one light
needs not another. This objection has no force. The
meaning here is tliis. The ear has been found ca])a-
ble of perceiving objects and this capability of the ear
depends ui)on the intelligence of the Atrtian, bright,
eternal, intact, all-i)ervading. Therefore tlie ex})res-
sion ' It is tlie ear of the ear. etc.,' is coirect. To the
same effect also, the SriUis say, " He shines by his own
brightness. " " By his light is all this Universe illu-
mined." " By tiiat ligiit illumined, does the sun
shine, etc.," and so on. The Bhdgavad GiUi says " As
the light in the sun ilhunines the whole world, so does
the Atniaii (K8hetri)(.) Bkavdta I ilhuuine all the body
(Kshetrum).'' The Katha also says, "He is the eternal

WITH SHI HANKAKA'S COMMENTARY. 41

niiion^' the non-eternal and the intelligence among'
the intelligent, " The ' ear, etc.,' have been by all con-
founded with tlie Atnum and this falHe notion is here
dispelled. The reply of the ])recepter: there is some-
thing indescribable, cognisable only by the intelligence
of the wise, occupying the deepest interior of all. nn-
oliangeable, nndecaying, immortal, fearless, unboni and
' the ear of the ear, etc' — the source of all their func-
tional capacity, is ajtprojn-iate and the meaning also.
Similarly it is the mind of the mind. It is evident
tliat the mind, if not illumined by the bright intelli-
gence witliin, will be inca])able of ))erforming its func-
tions of volition, determination, etc. It is, therefore,
«aid that it is the mind of the mind. Hoth the condi-
tioned intelligence and mind are together contemi)late<l
by the word ' mind ' in the text. The word t/<it in
* Yadvdchohdvachaoti' means ' Ix^cause' and should be
read along with the words Srotra (ear), nianak (nund),
<^tc., thus : ' because it is the ear of the ear,' ' because
it is the mind of the mind,' etc. The objective case
(vacham) in ' Yachohivachain^ should he converted in-
to the nominative case, for we next read ' Pronasya-
praiiak.^ It may lie said that conformably to the ex-
pression ' Vachohavacharri' the following ' Pranaaya-

42 KENOPAMSHAn.

pranah' may as well be read as " Pi'anasyaprariam^
It cannot he, for conformity to tlie majority is desir-
able. So ' vnchfcni, should be read as ' w^'j ' in confor-
mity to ' Sah ' and ' Franuh ' in * S<i u imuiasya-
-pranah,' because it then conforms with two words and
conformity to the majority is preferred. Besides, the
substance asked about can be best denoted by a noun in
tlie nominative case. The substance asked about by you
is ihe prdiKi of prami. i.e., it is that substance which
endows prami, with tlie capacity to dischai'^c its func-
tions, i.e., to infuse activity ; for there can j)Ossil>ly be
no activity where the Atmau does not preside. " Who
could live and breathe if there were not the self-lumi-
nous Bi'dhman ;" and " He leads Prana up and Apana
down " say tlie Srn.tis. It will also be said in this
Upanishad, " You know that to be the Brd/iman which
infuses activity into Prana." It may be said that, in a
context s])eakinii" ^^^ ^''^ f'^i' i'l^*^ other senses, the men-
tion of Breath would l)e more a])])i()piiate than that of
Prana. Truly so ; but in the use of the word Praiia.
breath is meant to be included.

The SriUi thinks thus : — the oist of this j)ortion is
that that is lirahrnan for whose use the ai^orei^ation of
the senses exerts its combiued activitv. Siiuilarlv it is

WITH SHI sankaha's c'om.mentaky. 43

the eye of the eye. Sic. The eapaeity of the eye to ptM-
eei\e foiin is found only where the intelli<;enee of the
Atman directs it. Therefoiv it is the eye of the eye.
After this expression in the text, tlie expression ' hav-
ing- undeistood the liriiltinmi as ahove defined, i.e., as
the ear of the ear, vte..' must he snjiplied by the reader,
as th<^ r|Uestionei- slioiiUl he sujiposed to he anxious to
know wiiat he asked about. Another reason why the
expression should be su])plied is the enunciation of the
result 'they become immortal ;" for it is only by wisdom
that iuunortality is attained and it is only by knowled,i,'e
one can attain emancii)ation. Noving (jiveii tip (ill the
sensory ortjans ; (It is by confoiuiriino- the ear and other
sensory organs with \\\e Atinan that man is U)rn subject
to these conditions, dies and thus rotates) means ' liav-
ini;- leaint that the Atniau is the /^)Y//t?>irt?i defined as
the ear of thecal', ifcc' Athnachy<i nwnwi^ * having;
i^iven up the false notion that the ear. &.v.. is the Atmnn;
for, without the aid of the hinhest intelligence, it is
impossible for one to ;Liive up the notion that the ear.
Sec. is t\u' AtiiKdi. ' Pretyd' un'nu>i * having- turned
away, ' Asnidllohit'' means ' from this world, where the
talk is always of ' my son,' ' my wife,' ' my kith and kin.'
The drift is ' havinir renounced all desires.' * Become

44 KENOPANISHAD.

iinniortal ' means ' enjoy ininumity from death.' Tlie
Srutis also say " Not by deeds, not by offspring', not liy
wealth, but by renunciation did some attain immortal-
ity " ; " The senses were made to perceive only exter-
nal objects ;" " Havin^ turned his senses inwards for
desire of immortality" ; " When all desires are driven
forth, here they attain the Brahman" &c. Or, seeinji
that the word Atimuchya necessarily im])lies ' renun-
ciation of all desires,' the expression ^ Asmallolcat in^etya"
may be interpreted as ' having left this mortal body.'

?J%cT^f^ X.^^T^^^^ (TT^fecTT^T '?n^f^^T^fvq- I

^ W^^ ^^i" '^ ^^cT^T=^^n^> II X II

The eye does not oo tliere, nor S})eeclu nor mind.
We do not know That. We do not know liow to in-
struct one about It. It is distinct from the known and
alx)ve the unknown. We have lieard it so stated by
prece])tors who tauolit us that, (3).

Com. — For the reason tliat the Brakmau is the ear
■of the ear, i.e., the Atnian of all. tlie eye cannot i^o to
the Brhrtutn ; for it is not iK>ssible to ijjo to one's own self.
Similarly speech does not <>;o there. When a word
sj)oken by the montli enlightens the object denoted In'
it, then the word is said to i;() to that object. Hut the

WITH SHI SANKAKA'S CO.MMEN'IAUY, 45

Atnmn of that word iuid oftlie orpni that utters it is the-
Brahman. So the word does not i;o there. Just as
fire that burns and enlightens things doen not either
enlighten or l)urn itself, so the mind, which wills and
determines in respect of external objects, cannot will
or determine in res})ect of its self, because its AimKin is
also the Brahman. A thing is cognised by the senses-
and the mind. We do not, therefore, know the Brah-
man, because it cannot be an object of perception to
these ; and we do not, therefore, know what the Brah-
man is like, so as to allow us to enlighten the disciple
about the Brahman. Whatever can lie ])erceived by
the senses, it is possilile to explain to others by epithets
denoting its class, its attributes and modes of activity ;
but the Brahman has no attributes of class, etc. It,
therefore, follows that it is not possil)l(' to n>ake the dis-
ciple believe in the Brahman by instruction. The j)or-
tion of the text beginning with ' Xavidniah'' (we do not
know) shows the necessity of putiiug forth great exer-
tion in the matter of giving instruct ini and iniderstand-
ing it, in respect of the Brahman. Cbnsideiing that
the previous jjortion of the text leads to the conclusion
that it is imi)Ossible by any means to instruct one about
the Atman, the following exceptional mode is pointed

•46 KKNOPAMSHAI).

out. Indeed it is true tlmt one cannot be ])ersuaded to
believe in the Brahiivin by the evidence of the senses
and other modes of proof; Init it is possible to make liim
believe by the aid of A(j((i>ias (Scriptures). Therefore
the preceptor recites Af/fiinas for the purpose of teacli-
ini!,' about the Brahinroi and says : ' It is some-
tliinii; distinct fr,^m tlte known and somethin;^- beyond
the unknown, etc' " .-ly^ycff.' * somethiui;- distinct';
' 7Vi.' 'the j)resent theme;' i.e.. that which has been
defined to lie the ear of the (^ar, etc., ani beyond their
(ear. eye, etc..) reach. That is certainly distinct from
the known. 'The known,' means 'whatever is the
object of special knowledi;e ;' and as all such objects
■can be known somewliere. to some extent and by some
one and so foith, the whole (manifested universe^) is
meant bv the teiin ' Hie known ;' the drift is. that the
Brahma )i is distinct from this, l^ut lest the Bra I j nan
should be confounded with the unknown, the text siys :
' It is beyond the Unknown.' ^ Aviditat^ means 's .nie-
thin<i' op]>os(nl to the known ;' hence, unmanil'i-sted
illusion (avidya) the seed of all manifestation. ' Adhi
literally means ' aliove " but is here used in the deriva-
tive sense of ' somethino- different from ;" for, it is well
known that one tiling" placed aboNc another is some-
thin^' distinct from that other.

WITH SKI SANKAKA's COMMf:NTAKY. 47

Wliatever is known is little, mortal and full of misery
iuul, therefore, fit to he ahandoned. Therefore when
it is said that Brahman is distinct from the Known, it
is dear that it is not to he ahandoned. Similarly, when
the Braltiitau is said to l)e distinct from the Unknown
it is in effect said that the Brah'rnan is not fit to he
taken. It is to j)roduc<^ an etitect that one seeks for a
cause. Therefore there can he nothing' distinct from
the knower, which the knower could seek for, with any
henefit. Thus, hy saying- that t]\i' BrahtnaQi is distinct
fioni hotli the Known and the L'nknown and thus dis-
])rovin^' its fitness to he ahandoned or to he taken, the
ilesire of the disciple to know anythin;^ distinct fiom
Self (Abiian) is checked. For, it is clear that none
other than one's Atman can he distinct from lx)th the
Known and the Tuknown ; the ]>urj)ort of the text is
tliat the Atrttan is Hraliiuan. The Sndis also say :
"This AtnKin is Brahiuau ;" " this Atnuin who is un-
touched hy sin."' "This is the known and the iniknown
Brahman f " This .4f7/<^fH is within all;" etc. The
preceptor next says how this meanin<; of the text, that
tlie Atman of all. marked hy no distinouishin*; attri-
hutes, liri^ht and intelligent, is the Brahmaiu has been
traditionally handed down from jirecejjtor to discii)le.

48 KENOPAXISHAI).

And Brahman can be known only by instruction from
preceptors and not by logical disquisitions, nor by ex-
positions, intellioence, orent learning, penance or sacii-
fices, etc. We have heard this saying of the preceptors
who clearly taught us the Brahman.

Wliat speech does not enlighten, but what en-
lightens speech, know that alone to be the Brahman,
not this which (people) here worshij). (4).

Com. — When by the text '* It is something distinct
from both the known and the unknown, " the preceptor
conveyed that the Atman is Brahman, the disciple
doubted how the Atman could be Brahman. The At-
inan, as is well known, being entitled to perform Karma
and worship (of the gods) and being subject to births
and re-births seeks to attain Brahrtia or other Devas, or
heaven, by means of Karvia or worship. Therefore^
somebody other than the Atnum, such as Vishnu, 7s-
vara, hulra or Prana, entitled to be worshii)ped, may
well be Brahman ; but the Atman, can never be ; for
it is contrary to poi)ular belief. ' Just as logicians con-
tend that tiie Atman is distinct from Isvara, so tiie
votaries of Karma worshi]) Devas, other than the Atman,

WITH SHI SAN'KAHA'S COMMENTARY. 49

saying : ' Propitiate this Deva by sacrifice ' and * Pro-
pitiate tiiat Deva by sacrifice. ' Therefore it is only
reasonable that what is known and entitled to worshi}»
v^ Brahman and that tlie worsliii)i)er is other than that.
The prece])tor inferred this doubt running in the dis-
ciple's mind either from his looks or from his words and
said : ' Do not doubt thus. ' Yat means ' that which is
intelligence itself? Vak is the organ presided over by
Aijni (Fire) occui)yingeiglit localities in the lx)dy, such
as the root of the tongue, &c. The letters are intend-
ed to express the meaning to be conveyed and are sul)-
ject to laws as to their number and order. The woixi
which is produced by them is called Vak (speech.) The
Sriiti says " The letter a is all speech, which being-
produced liy the use of letters, divided into sparsa, an-
tastha and nakma liecomes diverse and assumes many
fornis." Tlie Uik, Yajur, Santia and truth and false-
hood are its modifications. By such speech, enclosed
in words and conditioned by the organ of speech, Brah-
Tiian is not illumined or explained. ' Yena,^ *by the
Brahman.^ Brahman by its brightness illumines speech,
and its organ. It has been said here that. That
(Brahman) is the speech of speech. The Vajasaneyaka
snys ' Brahma)! is within the s])eech and directs it. '

4

50 k?:nopamshai).

Having said ' Speech in man is tlie same as that in tlie
letters and tliat some Brahmin knows it,' the l'])ani-
shad, in answer to a question anticipated, says " Tl»at
is si)eecli, hy which one speaks in dreams. " The s]»eak-
er's power of speech is eternal, and is hy natme of the
same essence as Intelligence. The power of s])ceel! of
the speaker knows no decay. So says the Sruti. Know
this AtTtian to be the Brahman, unsurj)assable, known
as Bhwma. Brahman, because it is big, all-pervading;
know this through its conditions of speech, etc. The
following expressions 'speech of speech,' ' eye of the
eye,' 'ear of the ear,' 'mind of the mind,' *doer,' 'enjoyer,'
' knower,' ' controller,' ' governor,' ' Brahman is know-
ledge and bliss,' etc., are used inpoj)ular language of the
uns])eakable Brahman, devoid of attributes, highest of
all, unchangeable. Disregarding these, kuow i\\i.^Atiiian
itself to be the unconditioned i^jWtmau. This is the
meaning. Brahman is not what people here worshi]),
such as Isvara, which is not the Atman, and wliich is
conditioned and referred to as ' this. ' Though it had
l^een said ' know That to lie Brahman,^ still it is again
«aid : " and not this, etc.," thus repeating the idea that
what is not Atman is not Brahman. This is either to
lay down a Niyanui (a rule restricting the choice to a

WITH SHI SANKARA's COMMENTARY. 51

stated alternative when several others are (])Ossible) or
for Pdi-isaiMiyaiui (exclusion).

What one cannot think with the mind, but by
which they say the mind is made to think, know That
alone to be the Brahnian. not this which (}teoj)le) here
worshi]). (5)

Com. — ' Mdtiah,^ 'mind.' By the wonl ' Maunh*
here, both mind and intelligence are meant. ' Mdiuih^
means 'that by which one thinks.' The mindis etjually
connected with all the sensory organs, because its sphere
includes all external objects. Th^^ Srnti says: 'Desire,
volition, deliberati(m, faith, Me<iii<>ence, boldness, timi-
<lity, shame, intelli«;ence, fear, all these are inind.' The
modes of activity of tlie mind are desire, etc. By that
mind, none wills or determines that intellij2;ence which
enlightens the mind, because as enliohtener of the
mind, that is the mind's controller, the Atmaii beinjjj
in the interior of everything, the mind cannot ^o there.
The ca})acity of the mind to think exists, because it is
enliohtened by the intelligence shinins> within, and it is
l»y that, that the mind is cajiable of activity. Those who

o2 KENOPAMSHAI).

know the Brahman say that the mind iis pervaded by
the Brahman. Therefore know tliat to be the Brahmxtn
which is the Atrnan, the interior intellioence of the
mind. ' Nedam, etc.,' has already been explained in
the commentary on the last verse.

cf^ ^m c^ T^ik ^t ^^^^m^ II '-^ II

What cannot be seen by the eye. bnt by which
the eyes are able to see, That alone know thon to lie the
Brahman ; not this which (people) here worship. (6)

Com. — ' See' means ' perceive as an o1)ject.' By the
light of the Atm,an, connected with the activities of the
mind, man perceives the activity of the eye. vaiyinj;
with the activity of the mind.

?rE^'t^^ ST ^JTUtfrT ^^ ^^iT^?|<TH I
cT^^ sT^ c^ T>R M 2lte5^Hcr II ^ II

What cannot be hea rd with the ear, bnt by v\ Inch
the ears are able to hear. That alone know thon ti) be
the Brah^nan ; not this which (])eo])le) here worshi]).(7)

GoTYi. — 'What cannot be lieard with the ear' iiu'ans
'which the world does not perceive as an object with the
oroan of hearinjTj, presided o\y^Y hy Diifdevata. ]>r()(hu'e(l
in Akax and coniKM-ted with tlie activity of the mind.'

WITH SKI SANKAHA'S COMMENTARY. 53

■ By which the ears are able to hear,' it is well known
that it is perceived as an object by the intelligence of"
the AtiiKtn. The rest has been already explained.

cTf^ sT^ c^ f^VS "^t ^ft^rg^TfTcT II == II

What none breathes with the breath, but by
which breath is in-breathed, That alone know thou
to be the Brah'inan ; not this which ('])eo])le) here
woiship. (8)

Com. — ' What none breathes w itii the breath' means
'what none j)erceives, like odour, with the earthly breath
fillin<i, the nostrils and connected with the activity
of the mind and life.' ' But by which, etc.,' means * by
the enlinhtenino intellip^ence of the Atnuin, breath is
made to move towards its objects.' All the rest Hadeva,^
■etc,' has already been explained.

Here ends the first ]tart.

Kcnopani^hob,

SECOND PART.

"cT ^ f^f^cTH II ^ ir

If thou thinkest ' 1 know well' it is certainly but
little — the foiin of the Brcihman thou hast kno^^^l, as
also the form in the Devas. Therefore I think that
what thou thinkest known is still to be ascertained.! 9)

Com. — Th*^ ])reeeptor, fearing that, the disciple per-
suaded to believe that he is \\\i^ Atman.i.e., the Brahman
not fit to be abandoned or acquired, mifyht think 'I cer-
tainly am the Brahman, I know myself well,' says for
the puipose of dispelling' that notion of the disci])le
Yadi, etc. Then, is not an accurate conviction ' I know
(Brahman) well' desirable ? Certainly it is desirable-
But an accurate conviction is not of the form ' I know
(Brahman) well.' If what should be known becomes
an object of sense-] >erce] >tion then it is possible to know

Wini SHI SANKARA'S rOMMp:XTAHY. 55

it well, just a.s an inflaiiiiiiahle substance can be con-
sumed by the consuming- fire. But the essence of fire
cannot itself be so consumed. The well-ascertained
drift of all Vedanta is that the Self (Atman) of every
knower is the Brahman. The same has been here ex-
plained in the form of question and answer by the text
' It is the ear of the ear, etc' The same has been still
more clearly determined by the text : " What is not
enlijuhtened by speech, etc." The traditional theory of
those who know the Brahiiian has also been declared by
the text : "' It is somethin«>; different from both the
known and the unknown." This Ui)anishad will also
conclude by saying; " It is unknown to those who
know, and known to those who do not know." It is,
tlierefore,certainly pro])er that the notion of the discii)le,
' I know Brahman well ' should be dispelled. It is
evident that the knower ciinnot be known by the know-
er, just as fire cannot be consumed by fire. There is
no knower otlier tlian i\w Brahman, to whom the Brah-
man can be a knowable, distinct from himself. By
the Sruti : "There is no knower other than that," the
existence of another knower is denied. The belief, there-
fore, ' I know Brahman well' is an illusion. Therefore
well did the ]»rece]»tor say ' Vadi. etc' ''Yadr means

56 KENOPANISHAD.

^ if perchance.' ''Suved(C means ' I know Brahman well.'
Because some one whose sins have been pureed and
who is really intelligent may properly understand what
is tauoht and others not, the i)rece])tor begins with a
doubt ' Yadi, etc' 8uch cases have also been found
to occur. When he was informed ' This purusha who
is seen in the eye, this is the Atman ; this is the im-
mortal, fearless self,' Virochana, the son of Prajapati
and the lord of the Asaras, thouoh intellipjent. mis-
interpreted this instruction, on account of his natural
defects and understood that the body was the AtTnan.
Similarly, Indra, the lord of the Devas, not beinc able to
com})rehend the Brahman, at the first, second and third
instructions, did, at the fourth, his natural faults having-
been removed, com])rehend the very Brahman that lie
was first taught. It has been found in the world also,
that, of disciples receiving instruction from the same
preceptor, some understand him j)roperly, some mis-
interpret his teaching, some interpret it into the exact
contrary of the teacher's view and some do not under-
stand it at all. What more need we say of the know-
ledge of the Atm,an which is beyond the reach of the
senses. On this jKunt, all logicians, with their theories
of Sat and Asitt, are in conflict. The doubt, therefoie,

WITH SHI SANKAKA'S COMMENTARY. 57

<»x|)ressed in ' Yadi mnanyase,^ etc, witli which the pie-
<;e})tor begins his discourse is certainly a))proi)riate, con-
sidering that the discijiles, in spite of tlie instruction
that the Brahnian is unknowable, inij^ht haw misunder-
stood him. ' DiihariC means ' little' ; * Vettha Means
* knowest' ; i.e., thou knowest surely little oi Brahman' 8
form. Has Brahinan then many forms, jjreat and
little, that it is said ' daharain, etc' ? Quite so ; many,
indeed, are the forms of Brahnuin j)ro<hiced by condi-
tions of name and form, but none in reality. By nature,
as the Sritti says, it is without sound, touch, form, des-
truction; likewise, tasteless, odourless, and eteraal. Thus
with sound, etc, foruj is denied. But it may be said
that, as that by which a thino is defined, is its rupaor
foiin, the jieculiar attribute of Brahman by which it is
defined, may be said to be its form. We thus answer :
Intellijijence cannot be the quality of the earth, etc.,
<^ither of one or all of them to<»;ether. or under any
modifications. Siuiilarly, it cannot be the quality
<if the sensory organs, like the ear, etc, or of the
mind. ' Brahniano rdpam,'' Brahman is defined by
its intelligence. Hence it is said : " Brahman is know-
ledge and bliss ;' ' Brahman is dense with knowledge' ;
■* Brahman is existence, knowledge and infinity ' ; thus

58 KENOPANISHAD.

the form of Brahman has been defined. Truly so ;
but even there, the Brahinan is defined by tlie words
' knowledoe, etc.,' only with reference to tlie limitations
of mind, body and senses, because of its apparent
adaptations to the exapansion, contraction, extinction,
etc., of tlie body, etc., and not on account of its own
essence. According- to its essence it will be concluded
in the subsecjuent pcn-tion of this Upanishad that it is
unknown to those who know, and known to those who
do not know. The ex})ression ' Yadasya bo^aJirtiana
rupami' shoidd be read alonsj with w hat precedes it. Not
only dost thou know little of the form of Brahman.
when thou knowest it, as conditioned in man, but also
when thou knowest it as conditioned in the Devas ; so^
1 think. P^ven the form of Brahman as it exists in the
Devas is little, because it is limited liy condition. The
gist is that the Brahman limited by no conditions or
attributes, ])assive, infinite, one without a second, known
as Bha'nia, eternal, cannot be known well. This beino-
so, I think that you haw yet to know Brahman by en-
quiry.' ^Atha nu,'^ therefore.' ^Mimamsyamj' 'worthy of
en(piiry.' Thus addressed by the preceptor, the disci] )le
sat in solitu<le all composed, discussed within himself
the meaning of the At/ama as pointed out by his (Juru

WITH SKI sankaka's COMMKNTAKY. 59'

(preceptoi), arrived at a eonclusioii by liis reasoning',,
realised it in himself, apijroached the preceptor and ex-
claimed " 1 tliink 1 now know Brahman"

JTTt ^^ l^trT ^T ST %^frT ^ =^ I

^t ^?(T|^ cf5T ^I ^ ^^fcT M =^ II '<o II

I do not think 1 know well ; I know too ; not that I
do not know. He of us who knows that, knows that
as also what is meant l>y ' 1 know too ; not that I do
not know.' (1<J)

Com.— On V)eino asked how, the disciple says t
" Listen. I do not think I know lirahinan well." " Then
is the Brahruan not known by thee?" Thus cpiestion-
ed, the disciple says " Not that 1 do not know, 1 know
too;" the word ioo in '1 know too' means 'I do not
know too.' is it not contradictory: ' 1 think I know not
Hrahiiiau well etc. ?' If thou dost not think thou know-
est w^ell, how then dost thou think thou knowest also ?
If again thou thinkest thou certainly knowest, then
how dost thou think thou knowest not well? To say
that a thing is not known well by the man who knows
it is a contradiction, the eases of doubt and false know-
ledge being left out of consideration. Nor is it possible
to lay down a restrictive rule that the knowledge of

^0 KENOPANISHAD.

Brahman should be doubtful or false. It is well
known that under any eircunistances. doubtful or false
knowledge works oivat evil. Thouiih thus attempted
to be shaken in his conviction by the prece])tor the
disciple was not shaken. From the tradition which
his master had ex})lained to him, i.e., that the Self is
somethinti other than both the known and the unknown,
from the reasonableness of the doctrine and from
the strength of his own ex})erience, the disciple
Qoudly exclaimed, showing the firmness of his
knowledge of the Brahman. How lie exclaimed is
thus stated. " He of us,' i.e., my co-disciple, who cor-
rectly understands what I have said, knows That (Brah-
man). T\w words he referred to are ' not that I do not
know. I know too.' What was defined by the expres-
sion 'that is something other than both the known
and the unknown', the disci})le discussed and decided
from inference and from expeiience ; and in order to
•see wliether the ])receptor"s views agreed with his own
and to counteract any false conclusion, which dull
|)ersons may ha\e arrived at. he expressed the same in
different words : ' not that 1 do not know ; 1 know too.'
The confident exclamation of the disciple ' He of us,
•etc.,' is accordingly appro])riate.

WITH SKI sankaka\s commextaky. Ql

^mwf cT^ Tct ^<^ ^m ^ %t b: i

It is Known to him to whom it is Unknown ;.
he knows it not to whom it is known. (It is) Un-
known to those who know, and Known to those who do
not know. (11)

Com. — Turnin«; from the cononrrin^ views of the
preceptor and tlie disciple, the Sruti speaking for itself
conveys in this text the view abont whicii there is no
disafjjreenient. The pnr}K)rt is that to the knower of
the Brahmaii whose firm conviction is that the
Bralmian is unknowable, the Brahraan is well known..
Bnt he, whose conviction is that the Brahman is
known by him. certainly knows not the Brahman.
The latter half of the text only states those two
distinct conclusions of the wise and ionorant man more
emj)hatically. To those who know well, the Brahman
is certainly (a thinij) unknown ; but to those who do
not see well, i.e., who confound the Atrnan with the
sensory oro;ans, the mind and the conditioned intelli-
gence l^Biiddhi], Brahman is certainly not known,,
but not to those who are extremely itjjnorant ; for, in
the case of these, tlie thought ' Brahnuin is known by

•62 KENOPAMSHAI).

us' never arises. In tlie case of those wlio find the
Atriian in the conditioned organs of" sense, mind and
intellioence, the false notion 'I know Brahman'
is quite ])OSsil)le, because tlie}' cannot discriminate
between Brahman and these conditions and because
"the conditions of intelli<^ent'e, etc.. are known to tliem.
It is to show tliat such knowledoe of tlie Brahman is
fallacious that the latter half of the text is introduced.
•Or, the latter half ' Avijnatani. etc' may be con-
•strued as furnishino- a reason for the view propounded
in the former.

jncT^Tv:rf^T^ ^^^^^^ ff f%^^ i

(The BrahTnan) is known well, when it is known
:a8 the witness of e\ery state of consciousness; for (by
•such knowledoe) one attains inunortality. By his Self
Jie attains streni^tii and by knowledye. inunortality. (12j

Com. — It has been settled that it is unknown to
those who know. If Brahman be not known at all, it
will then come to this, that there is no difference
between the worldly-minded and those who know the
Brahman. To say that It is unknown to those who
know is also a contradiction. How then could that

WITH sm kankaha's commkntaky. G3

Brahman be well-known ? This is explained in this
text, ' Pratibodfuividitam ' means ' known in iesi)ect
of every state of consciousness.' By the word ' bodha '
is meant * mental peicei)tion.' That by which all states
of consciousness are jierceived like objects is the Atman.
Ife knows and sees all states of consciousness, being by
nature nothini;- but intelligence and is indicated by
these states of consciousness, as blended with every one
of them. There is no other way by which the inner
Atman could ])e known. Therefore when the Brah-
•man is known as the witness of all states of conscious-
ness, then it is known well. Being the witness of all
states of consciousness, it will be clear that it is intelli-
gence in its essence, subject to neither birth nor death,
+»ternal, |)vue, unconditioned, and one in all things, l3e-
ciiuse there is no difference in its essence, just as in
the essence of the Ahis, in a vessel or mountain cave,
etc. The drift of the })assage from the Af/anuis [tra-
ditions] is that the Brahman is other than both the
known and the unknown. It is this j^ure Atman that
will be described at the close of the UpanisJtad.
Another Sruti says '* He is the seer of the eye, the
hearer of the ear, the thinker of thought, and the
knower of knowledge." But some explain the ex])vession

64 KENOPAMSHAD.

^ Pratibodhaviditam/ iw t])^^ text as ineaiiiiio- 'known
by its defining attribute of knowledge,' on the
view that Brahman is tlie autlior of the act of know-
ing and that Brahman as such autlior is known by its
activity in knowing,' just as the wind is known as that
which sliakes the branches of the trees. In this view
the Atnian is an unintelligent substance having the
power to know and not intelligence itself. Conscious-
ness is ])roduced and is destroyed. When conscious-
ness is produced, then the Atinan is associated with it ;
but when it is destroyed, the At7)ian, dissociated from
consciousness, becomes a mere luiintelligent substance.
Such being the case, it is not possible to get over the-
objection that the Atnum is rendered changeable in its
nature. com])Osed of parts, transient, impure, etc. Again
according to the followers of Kanada consciousness is
said to be produced by the combination of the Atnian
and the mind and to adliere to i\\^ Atnian. Therefore,
the Atnian possesses the attribute of knowledge but
is not subject to modifications. It simply becomes
a substance just like a ])i)t made red. Even on this
theory the Brahman is reduced to an unintelligent sub-
stance and therefore, the Sridis ^Brahman is knowledge
and bliss, etc.,' would bje set at naught. Moreover

WITH SHI SANKAKA'S COMMENTARY. 65

the Abmin ha\in^' no parts and being omnipresent
and, therefore, ever connected (with the mind), the
impossibility of laying down a law regulating the origin
of recollection is an insurmountable objection.

Again that the Atrnan can be connected with any
thing is itself repugnant to the Srutis, Smritis and
logic. ' The At7aan is not conriectetl with anything
else; ' The Atnuin unconnected with anything supjiorts
e\erything; so say both the S)'uti and the SviHti.
According to logic, too, a thing having attributes may
be connected with another having attributes and not
with one dissimilar in class. To say, therefore, that a
thing having no attribute, undifferentiated and having
notliing in common with anything else, condiines with
anotlier unequal in class is illogical. Therefore, the
meaning that the Atman is, by nature, knowledge and
light, eternal and undecaying, can beamved at, only if
the Atinan be the witness of all states of consciousness,
and not otherwise. Hence the meaning of the expres-
sion ' Fratibodhaviditaiii iwitaiti' is just what we
explained it to be. Some, however, explain that the
drift of this portion of tlie text is that th*^ Atman is
knowable by itself. There the Atnuia is thought of as
conditioned and people talk of knowing the Atman by

5

"66 KENOPANISHAD.

the Atni((,ii, distin«>uisliiiii;- as it were, the uiieoiiditioii-
■ed Atnum from the Atnidii conditioned by intelligence,
<^tc. Thus it has lieen sai 1 " lie sees the Atniau by
the Atnian" and "() Best of men ! know the At)n,<(n
by the Atmari, thyself." It is clear that the uncon-
ditioned Atnian, beinjij one, is not capable of beinjij
known either by itself or by others. Beini>- itself the
knowin<»; princi]»le, it cannot stand in need of another
knowin<>- principle ; just as one lii>ht cannot ])()ssibly re-
quire another liyht. So here. On the theory of tlie
followers of Buddha that the Abnan is known by itself,
knowledj^e becomes momentary and no Atwtnt as its
knower is possible. It is well known that the know-
ledge of the knower knows no destruction, heinii;
indestructible. Ajiain the Srti.t'is : ' Him who is
f^ternal, omniinvsent and all-])er\a(hn<;-,' "I'his is lie,
^reat, unborn, Atrnan, undecayino, deathless, immortal
and fearless,' etc., would be set at naught. Some,
however, construe the word ' Pratihodlui ' to mean
■* causeless ])erce]>tion' as that of one who slee]>s.
Others yet say that the word " Pratihodha^ means
* knowledge of the moment.' (We answer) whether
it has or has not a cause, whether it occurs once or
is oft<'n repeated, it is still PratibmUut, itself or

WITH SHI SANKAH.VS COM.ME.NTAUY. 67

knowledi'e itself. The drift is tliat the BrnhiiKdi known
as the witness of all states of consciousness is well-
known, because by such knowle(l<;e, one attains ini-
inortality, i.e., bein<i' centred in one's self, i.e., enianci-
])ation. The knowled«;;e that the Atnimii is the witness
of all states of consciousness is the reason for inunortal-
ity. liniuortality carniot possibly be the fact of the
Athytit ))ecomin^- souiethin;;' other than itself. The
immortality of the ^4f//(i/</?, consistinj;' in \t*^h^if Atnum,
is causeless; thus the mortality of the AttiKdi consists
in the mistaken belief of no * Atitutit'' induced bv i<;no-
rance. How ai^ain. it may be asked, does one attain
iinmortality l)v the knowledi^i^ of the AtiiKin as already
ex[)lained ? It is, therefore, said as follows : ' Abtmna '
means ' by one's own natine ;' ' Viuddte" means
' attains ;' * Virydiit' means * stren««th or capacity." The
strength j^ained by wealth, letinue. iiuintrtts. me<licinal
herbs, devotion and (/0(/a cannot overcome nioi-tality,
because that is produced by' things themselves mortal.
The stren<;th gained iiy the knt)wled«^e of the AtiiKin
can be ac(juired by tlie Atriuin alone and not by any
other means. Because the strength produced ])y the
knowledge of the Aiiiidii does not require any other
aid, that strenj>tli alone can overcome death. And

68 ' KENOPAXISHAD.

because one ae(juires by bis Atman alone tbe strenotli
produced by tbe knowledoe of tbe Atman, tberefore
he attains immortality by tbe kno\vled<;e of tbe
Atnum. Tbe Atharvamt Upaniskad says "Tbis
Atman cannot be attained by one devoid of strenotb.'*

If one knows (Tbat) bere, tben tliere is trutli. If one
knows not (Tbat) bere, tbere will be great loss. Tbe
wise, seeing tbe one Atrtutn in all created tilings, baving
turned away from tbis world, become immortal. (13)

Coin: — It is, indeed, bard to suffer birtb, old age,
deatb. sickness, etc., owing to ignorance, being one of
tbe crowd of living beings, sucb as Devas, men, beasts.
(j/i^etas), etc., full of tbe miseries of Samsara. Tbere-
fore if a man, even in tbis world being autborised jnul
coin])etent, knows the Atnum as defined, in the
manner already explained, tben tbere is truth ; i.e..
tliere is in tbis birtb as a mortal, innnortality, usefulness,
real existence. But if one living here and authorised
(\oe» not know the Brahman, tben there is long and
great misery for bim, i. e., rotation in S((insara — '
one cDiitinuous stream of biiths and deaths. Therefore

WITH SRI SANKARA'S COMMENTARY. 69

the Braliniins who know the advantages and the dis-
advantaf;es as above pointed out, perceive in all things
in the iiniveise, immoveable and moveable, the one es-
sence of the Atnutn, i.e., the Brah^aan, turn away with
flisoust from this world, the creature of ignorance con-
sisting in the false notion of 'I' and * mine' and having
realised the principle of unity, the oneness of the
:At7)Uin in all, become innnoiial, i.e., l>ecome Brahman
itself ; for, the Sruti says " He who knows that highest
Brahiiian becoines Brahiiian itself."

Here ends the Second Part.

l\cnopauiel)ab

THIRD PART.

The Brahnmn won a Aictoiy for the Devas and in
that victory of the Brahman tlie Devas attained ftlory.
They tlioufijht ' tlie victory is ours and this <;lory is
ours alone.' (14)

Corn. — From tlie passafve that 'It is not known to
those who know,' some fools may ai<>iie that whatever
is, can be known by proofs, and whatever is not cannot
be so known and is, therefore, non-existent, as the horns
of a hare, and Brahman, beiny; unknown, does not
exist. In order that they may not fall into that error
this ])arable is introduced ; for. the subsecjuent ])assa!:;es
clearly show the folly of tliinkin<»' that that lira/niKdi
who is controller of all in every way, Deva, even sujxM-ior
to all Det'dfi, Lord over lords, not easily known, the

WITH siu sankaha's commextaky. 71

cause of tlie victory of the JJevafi and of the defeat of
the As ar(i8 does not exist. ( )r (it is rehited) for euk)ois-
uv^ the knowU'd^e of Brahman. How ? J{y showin*^
tliat it was, indeed, l)v the knowh^l^e of the lirahvuin
that Fire, etc., att'iiiied |)re-eniinenceanion«;' the Devas ;
and Indva sjxH'ially more than the rest. Or, it shows
how difficult it is to know Brahntan, because even
Fire, etc, with all their »;reat powers, and even ludva,
lord of the Devas knew the Bvahiaau only with consi-
deralile difficulty. It ^nay be that the whole Upanisfuni
to follow is intended to lay down an injunction (to
know the Brahman) or the story may have been in-
tended to show the fallacious nature of the notion of
doer, etc., found in all livino- bein«;s. by contrasting it
with the knowledge of the Brahman — fallacious like
tlie notion of the l)ev((s that the victory was theirs.
The Brahman aheady defined won a victory for the
benefit of the y>i9«v<,s ;/.«., the Brahman in a battle
between the Devas and the A suras defeated the Asaras,
the enemies of the world and the violaters of the limi-
tations injposed by the Lord and fi^ave the benefit of
the victory to the Devas i'ov the preservation of the
world. In this victory of i^r^/t/Hr/ji the Devas, Fire,
etc., attained <,dory. and not knowini; that the victory

72 KEXOPAMSHAD.

and glory belontred to the Pao'araatman, seated in their
own Atman, the witness of all perceptions, TiOrd of the
universe, omniscient, the dispenser of the fruits of all
Karma, omnipotent, and desirous of securin<Tj the safety
of the world, looked upon the victory and the glory, as
achieved by themselves — the Atman enclosed within
the limitations of their own forms. Fire. etc. ; that the
glory — their being Fire, Air, Indra and the like, result-
ing from the victory — was theirs and that neither
the victory nor the glory belonged to the TiOrd, over
all the At'inan within them. So they cheiislied this
false notion.

<T^ r^irlT 'Ir^l ^ 5[T^^ cT^ ??T3TTiT(T T%fq^ ?T^m%

II '^y, II

He knew this notion of tlieirs and ai)peared before
them. What that (freat Spirit was they did not know. (15)

Com. — The Brakman evidently knew this false no-
tion of theirs. Brahman being onmiscient and direct-
or of the senses of all living beings knew of the false
idea of the Devas and in order that the Bevas might
not be disgraced like the Asuras by this false notion,
out of pity fin- them and intending to bless them by dis-
pelling their false notion, api)eared before them for

WITH SKI SANKARA's COMMENTARY. 73

tlieir benefit in a form assnniefl at will, in virtue of its
power — a form nnprecedentedly f^loriouts and astonish-
in^' and capable of bein^- perceived by the senses. The
Devas did not at all know the Brahnian that appeared
before them. Who is this Ydhshirti, i.e., this venera-
ble (freat Spirit.

^^^J(H in ^11 ^\^^ v^^in f% ^nfftf^fi^ <gt ^^ nf^

fqtrT II '1 ^ II

They addressed the Fire thus '* () Jataveda I Find
out what this (ireat Sjtirit is." He said '* yes." (IG)

He ran to That. That said to him " who art thou ?"
He replied " I am A;/iil or I am Jataveda." (17)

That said "what power, in thee so named, is lodged.'
He replied "I can burn even all this, (m the earth." Cl8)

That i)laced a straw before him and said : * Burn
this. ' He a])pro}vche(l it with all haste but was not
able to burn it. IFe immediately returned from thence
to the Devas and said '* I was not able to learn what
this Great Spirit is." (19)

,74 KEXOPAMSHAI).

Com. — The Devas not knowing what tlint Spirit was,
being afraid of it, and (lesiions to know what it was,
thus addressed A<pii wlio went liefore tliein and wlio
was little less than omniscient. *' () J(tta,veda, learn
well what this Grreat S[)irit now in our \iew is. You
are the hri<vlitest of ns all.*' "Be it so" said A(/ni
and ran towards the Spirit. Seeing- him a])proach near,
with a desire to ask questions of it, but o\erawed into
silence in its presence, the Spirit asked him : " who art
thou ? " Thus (juestioned by Brahman, Ar/ni replied :
"I am Affni well known also as Jataveda" ; as if in
self-complaisance at beino- so well known by two names,
Bralttnaa said to A(jni who had thus replied : " what
power is in thee who ownest such well-known and signi-
ficant names. ? " He replied : '" I could reduce to
ashes all this universe and all immoveables, etc., on
this earth." The word * earth * is illustratively used ;
for, even what is in the air is burnt by A<ini [Fire].
The brahman placed a straw before Aijni who was so
vain-glorious, and said : " Burn but this straw in my
presence. If thou art not able to burn this, give up
thy vanity as the consumer of all. " Thus addressed,
Ar/ni approached the straw with all the sj)ee<l of over-
weening confidence but was not able to burn it. So he.

WITH SKI sankaha's commkxtaky. 75

JaUiveda, l)eiii^' uri}tl)U* to hum it, covered with shame
and haliied in his resohition, retiunied in silence fVoni
the presence of the Sj)irit and told the Dev((8 : '* I was
not al)le to learn more, conccrniniH this Spirit. "

ifw-mfm^ [\\\\\ cT?% sen f^^'^r^^TT^^'^fcT (T^^^rme^-
?i^mrlT II *<x II

The Devas then said to Vaya : '' J^ani () Vaya *
what this (Ireat Spirit is " He said : " yes." (20)

He ran to That. That said : " who art thou " ?
l[e replied : *" I am ]'ayii ov Mdtarlsva. " (21)

That said " what power is in thee ; so well known ? ""
He replied : '' I can hlow away all the universe and all
that is on the earth." (22)

That }>laced a straw hefore him and said '* Blow
it away. " He appioached it w ith all speed hut was
not able to blow it. He returned innnediately from
there and told the Devas " I was not able to leani who
this (xreat Spirit is. " (23)

76 KENOPANISHAD.

Com. — Tliey next addressed Fa-i/if'tlius : ' know tliis.
etc. ' Tlie vest bears tlie same nieanino- as in tlie last
passage. Vayu [^Aii'] is so named from tlie root which
means ' to go 'or ' to smell.' Vayu is also called ' Mata-
Hsva^ because it travels \_svayati^ in space [jinatart].
* Adadiya7)i ' ineans ' can take. ' The rest is explained
as in the i)revious i)assage.

^RTgm ^.flT^ m cTT ^fl^r^ T%JTcT^^iTTrr II "<% II

Then they said to Indrd : '* 0 Maglunan I learn what
this (freat Spirit is." He said " yes " and ran to That.
That vanished from his view. (24)

He beheld in that very spot a woman, Utna, very
beautiful and of golden hue. daughter of Himavat. He
said to her " What is this (rreat Spirit ?" (25)

Com. — Atha, etc., has already been explained.
Iiidra^ lord of the Devaa, Mwjhavan, (being the most
^)Owerfi]l of them) said yes, and lan to That. But That
vanished from his sight, when he was near the Br<ih-
7Mvn and did not even talk to him, because it wished
to crush altogether his j)ride at being Indra. In the
very spot where the Spirit showed itself and from wiiich

WITH SKI SANKAKA .S COMMKNTAKV. / T

it vanished and near the place where ladra was at tlie-
nioment the Bi'nhnn<m vanished, hulra stood diseuss-
in»;- within himself what that Sjurit was, and did not
return like A(/ni and Vayu. Seeinj^; his attachment
to that Spirit, knowIed<>e in the form of a woman and
of Uriui a})})eared before him. Iitdra beheld know-
ledge, fairest of the fair, — this ejuthet is very a]»])ro-
])riate in the particular context — as if adonied in yold.
Himavatifit^ may mean ' the dau<;hter of HiinaUiya,^
and beino- ever associated witli the T^ord (Sivc) the
omniscient, and havin<;- approached her, asked : '" Who
is this Spiiit that showed itself and vanished ?"

Here ends the Third Pai-t,

Kciiopaiu^ha^.

FOURTH PART.

f^%\^TJr sTflfcT II \\ II
She said " It is Brahtiudt indeed. Attain ijloiy in
the victory of Br<ikiti<in. " From her words only, he
learned that it was Brdhinan. (26)

Com. — The particle ' H<i, ' means ' verily.' (xlory
in the victory of the omnipotent TiOrd (for the Asnvds
were defeated only by BrdhitKin). Et(ft modifies the
predicate. Vonr notion that the victory and the i;lorv
are yours is false. From her words alone /n(/)v< h'arned
that it was Br<ihm((n. The force of ' only * is that
Iiidva did not know of himself.

5IT^T^ T^?!^^ 5I^c!T?Tm f^T^-Tir s^KiT^ \\ ^.vs II

These Jk'V'is A(/iii. Vayit and /iidra thei(>fore

much excel others, because they touched the lirtdtiudH

nearest. They it was who tiist knew the Sjiirit to he

Brdknidu. ("27)

WITH SKI .sankara's commkntaky. 79

Goni. — Because these Devds, A<jni, Vayit and Indnv
jq)[)roac*lied the BvdhiMin nearest by conversinfj with
and seeing- That, they surpass the otiiers considerably
in the uiattei- of power, (juality and affluence. The
particle ' Iva ' either has no nieaninj;- or has the force
of • certainly.' Because these J)ev«8, Aijiii, Fcfif/Jt and
Iiiili'd apjtroached nearest the most desirable Bi'dhmau,
by such means as the conversation aforesaid, and be-
cause they were the fiist who knew the Bralmian^
they are foremost.

Therefore also does liidrn considerably excel other
DevdS because he apjtroached Brahtimii nearest atid
b.'cause he first kn<»w the Sj>irit to be Brdhiimn. (28)

Coia. — Because even At/iii and Voi/it. knew Brnh-
nian from the words of Iiulva and lx»cause Iiuira first
heard of the Brahinaa from the words of Uma, there-
fore does liidvd so excel the other Devas. He
approached Brnhiivin nearest because he was first who
knew the Brahinan.

80 KKNOPAMSHAD.

Tims is That inculcatwl liy illustration — that it
flashed like liohtnino- — that it appeared and vanislied
as the eye winketh. This is the illustration of the
Brahman used in respect to the Devas. (29)

Com. — Of the Brahman the subject discussed, this^
is the Adesa. Adesa is instruction by means of illus-
trations. The illustration liy which the Brahman,
the like of which does not exist, is explained is said to-
be its Adesa. What is It ? That which is well-known
in the world as the flash of liohtnino-. To add ' krita-
vat ' is inconsistent. Therefoie we understand it to
mean ' the flash of liohtnino'. The jjarticle 'A ' means
' like.' The meaning is ' like the flash of liohtnino-.'
We find another Smti sayino- ' As if a liohtnino-
flashed.' It just showed itself to the Devas like lioht-
ning and vanished from their view — or the word ' Tejas'
[bright] should be supplied after ' Vidyutah ' [of lioht-
ning]. The meaning then is that It shone for a mo-
ment like a dazzling flasli of lightning. The word
* iti ' shows that it is an illustration. The word ' ith '
is used in the sense of and ' or * else '. This is another
illustration of it. What is it ? It winked as the
eye winks. The "iiich suftix lias no distinct mean-
ing from the meaning of the root. The particle '« ^

WITH SRI SANKAKA'S COMMENTARY. 81

means ' like '. The meaning is that it was like the
eye opening and closing- to see and to turn from its
objects. This illustration of the Brahman is taken
from tlie activity of the deities.

«^T: II ^o II
Next illustration, from the Atvum within tiie Ixxly —
as speedily as the mind goes to Brahinan — as speedily
as one thinks of Bralmiati by the mind, and as
speedily as the mind wills. (30)

CoTti. — ' AtJm ' means ' next '. We offer illustra-
tions from the Atnwn within the liody. ' Goes to *
means ' perceives as an object'. As speedily as one
(worshipper) thinks of the Brahinan as near. ' Ahhik-
shnam ' means ' very much'. ' Wills', i. e., about the
Brahman. By the volition, recollection of the mind^
the Brahm,an as bounded by the mind is jierceived as
an object. Therefore this is an illustration of the
Brahman taken from within the body, as lightning
and winking from the activity of the j)owers. And as
those illustrations show that Brahimin flashes instan-
taneously, so these illustmtions show that Brahman^a
appearance and disai)pearance aiv as quick as the per-
ceptions of the mind. These illustrations of the

6

82 KENOPANISHAD.

Brahrtuin are oiven because it can be understood by
dull persons only if so illustrated. It is well-known that
the unconditioned Brahman can be known by persons
of inferior intellect.

The Brahrtuin should be worshipped by all and
is hence called Tadvana. As Tadvana, It must be
worshipped. Who thus knows Brahman, is loved by
alljiving beings. (31)

Com. — ' TaV means ' Brahman\ ' Ha^ means * as
is well-known'. ' Tadvanam ' is a compound of tat and
vamim. It means ' which deserves to be worshipped
as the one Atman of all livin<>- thinfjs'. The Brahman
is well-known as Tadvanam and should, therefore, be
worslnpped as Tadvana, a word (hMiotint-- its virtue.
* Worshi])j)ed' means ' contemplated.' The Smii next
declares the fruit attained by one who contemplates
the Brahiiuin by this name. He who contemplates
the Brahman already defined as possessed of this
virtue, him (this worshipper) all living things love, i.e.,
l)ray to him as they would to Brahman.

Thus instructed, the disci]>le addressed the preceptor
m tJie following manner.

WITH SKI sankaka's commextaky. 83

^rT II \'< II

(The disciple). (() Preceptor 1) "Teach ine the
Upanishid". (The preceptor). " We liave told thee the
Upanishml." We liave certainly told thee the
Upanishad about Brdhnyin.'' (32)

Cmn. — When the disciple said " ( ) holy one I Teach
me the secret that should be tliout>ht of," the preceptor
replied " the Upanisfuul has l>een tauo;]it thee." ''What
is that UpduifihadT The jjreceptor replied " Tiie
Updnislmd treating of BrnJmian, the sui)reine Self, has
been tau<;;ht thee who excel in knowledge". The latter
half is intrtxiuced for decisively assertin^j that the know-
ledi^e of the su])renie Praniatttian, the Brdhiiinn
already explained, is the Upauishad. Now what is the
real significance of the disciple, wlio has already' heard,
explained to him, the knowledge of the 5)vf/tmrni, ask-
ing the preceptor to tell him the Upanishdd ? If the
(juestion was about what was already explained, then
the question itself beconies redundant and meaningless
like Pishtapeahdna. If, however, the Upanishad had
been only })artially explained, then the concluding it by
reciting its fruits : '* Having turned away from this

84 KENOPANISHAD.

world they become immortal," is not reasonable.
Therefore, the question, if asked about the unexplained
portion of the Upanishad is also unsound, because there
was no }>ortion yet to be explained. What then is the
nieanin^i^ of the questioner. We answer thus : The
disciple meant to say : " Does the Upanishad already
explained stand in need of anythinjT else which should
combine with it to secure the desired end, or does it
not stand in need of any such thing ? If it does, teach
me the Upanishad aliout what is so required. If it
does not, assert emphatically like Pippalada in the
words — There is nothinj? beyond this — ." The precep-
tor's emphatical assertion, " The Upanishad has been
told thee" is but proper. It may be said that this
cannot be construed as an emphatic assertion, as al-
ready explained, for somethin<T yet had to be said by
the preceptor. It is true that the j)recei)tor adds
' Tasyi ', etc., but that is not added as a portion com-
biniufj with the Upanishad, already exi)lained, in ac-
complishinj:; the desired end, nor as a distinct aid for
achieving the end with the Upanishad, but as some-
thing intended as a means to the acquisition of the
knowledge of the Brahman ; for, tapas, etc., are
apparently of the same importance with the Vedas and

WITH SKI SANKAKA'S COMMENTARY. 85

their supplements, beinj^ mentioned alon^ with them.
It is well known that neither tlie Vedfis nor the suj)-
plements are the direct complements of the knowledge
of the Brahman or concomitant helps to it. It is
urged that it is only reasonable to assign different
offices according to merit, even to many mentioned in
the same breath. Just as the 'uuintras for invoking
the gods, where more than one is named, are used to
j)erform the function of different deities according as
the god to be invoked is this or that ; it is urged it is
to be inferred that tapas, jjeace, karma, truth, etc.,
are either complements or concomitant heljis to the
knowledge of Brahman^ and that the Vedas and tlieir
sup])lements, elucidating meanings, are only helps to
the knowledge of Karma and Atma. They urge that
this distribution is only reasonable from the reason-
ableness of the applicability of their puri)ort to this
distribution. This cannot be, for it is illogical. This
distinction is im})Ossible to bring aliout. It is unrea-
sonable to think that the knowledge of tlie Brahraan^
before which all notions of distinctions of deed, doer,
fruit, etc., vanish, can i>ossibly require any extraneous
thing as its comj)lement or concomitant aid in accom-
]ilishing it. Xor can its fruit, emancipation, require

86 KENOPANISHAD.

any such. It is said : " One desirous of emancipation
should always renounce kmmia and all its aids. It is
only by one that so renounces tliat the hij^hest place
(can be reached).

Therefore, knowledge cannot consistently witli itself
require JairTiUt as its concomitant heli) or its comple-
ment. Therefore, the distribution on the analogy of the
invocation in Suktavaha is certainly unsound. There-
fore, it is soimd to say that the question and answer were
intended only to make sure. The meaning is '' what
was explained is all the Upanishad, which does not
require anything else for ensuring emancipation."

cT^ cTtr ^: ^%]qf%5T ^^: ^WT^ H?^«n?TcRq:H XX »

Devotion, self-control and Karitia are its pedes-
tal, as also the Vedas and their sui)plements. Truth is
its abode. (33)

Goni. — Of the Upanishad about Brahman which has
been already taught, devotion, etc., are helps to the
acquisition. ' Tapas^ means, 'control of the body, the
sensory organs and the mind.' ' Dania ' means ' freedom
from passions.' ' Karma ' is A(jnihotra, etc. It has been
seen that knowledge of the Brahiuaa arises indirectly
tlirougli the purification of tlie mind in the perscni, who
has l^en retiiied by these. Encu when Brahman is

WITH SHI SANKAKA's COMMENTARY. 87

explained, those who have not been purtijed of their
faults, either disbelieve or misbelieve in it, as in the
cases of Itulra, Virochiiia, etc. Therefore, knowledge
as inculcated arises only in him who has, i>y tapas,
etc., performed either in this birth or in many previous
ones, purified his mind. The Snit! says : " To that high-
souled man whose devotion to the Ix>rd is great and
whose devotion to his preceptor is as great as that to the
liOrd, these secrets explained become illuminated." The
SmHti says : "Knowledge arises in men bj^ annihilation
of sinful deeds." The word ' iii ' is used to show that
the mention of tapas, etc., is only by way of illustration;
for it will show that there are other aids than those
mentioned to the acijuisition of knowledge, as freedom
from pride, hatred of })omp, etc. ' Pratishta ' means
' legs.' For, when they exist, knowledge is firmly
seated j ust as a person goes about with his legs, the
four Vedaa, all the six sujiplements, i.e., SikaJui, etc.
The Veclas being the enlighteners of the knowledge of
karma and the supplementary scriptures being intended
for their protection are called ' legs ' of the knowledge
of BrahnKtn. Or the word ^Pratishta' having been
construed as /ej/8, the Veclas nuist be understood as all
other parts of the body than the legs, such as the head,

S8 KENOPANISHAD.

«tc. In this case it should be understood that in tlie
mention of Vedas, the Angas, siksha, etc., are in effect
mentioned. \Mien the trunk [cingt] is mentioned, the
limbs \_angas] are included ; because the limbs live
in the trunk. The place where the Upanishad rests
is Truth. ' Satyam ' (Truth) means ' freedom from
deceit and fraud in speech, mind or deed'; for knowledge
seeks those who are good-natured and free from deceit
and not men of the nature of the Asuras and the deceit-
ful ; for, the Sruti says : ' Not in whom there is fraud,
falsehood or deceit.' Therefore, it is said that Truth is
the resting place of knowledge. The mention again of
Truth as the resting i)lace of knowledge, notwithstanding
its im})lied mention as ' the leg on which knowledge
stands ' along with devotion, etc., is to indicate that
Truth excels others as a help to knowledge ; for, the
Smriti says : " If a thousand Asvamedha sacrifices and
Truth were weighed in the balance, one Truth s])oken
will outweigli the thousand sacrifices."

^I ^m^^ ^<N^^ TT'^JTIR?^ ^if ^t% ^1 VfJ^-

fcTSm STfcTfcT^fcT II \^ II

He who knows this thus, having shaken off all
sin, lives firmly seated in the endless, blissful and
highest Brdlmian. He li\es firmly seated. (.34)

WITH SRI s Ankara's commentary. 89

Com. — * This' means ' the knowledge of Brahman
as exj)lained in * kene8hita7)i\ etc., and higlily eulogised
in the text ' Brahmaha Devehhyo" etc., and the
source of all knowledge. Although it has been already
said that by such knowledge one attains immortality,
the fruit of the knowledge of Brahman is again state<^l
at the end. ' Sin ' means ' the seed o{ Samaara whose
nature is ignorance, desire and karma.'' * Anant^
means ' boundless.' * Svan/e loke ' means ' in the
Brahman wlio is all bliss' and not * in heaven because
of the adjunct ' boundless.' It may be said that the
word ' boundless ' is used in its secondary sense. There-
fore the Sruti adds : ' Jyeye,' ' highest of all.' The
purjjort is that he is firmly seated in the imconditioned
Brahman, i.e., does not again revert to Samsara
{worldly existence].

Thus ends the Commentary of Sri Sankara Charya.

Thus ends tlie Upanishad.

illunOakopauislia^,

Sri Sankara's Introduction.

OM TAT SAT.

— o

Adoration to the Brahman. The mantra beginnings
with ^' Brafwia Devana7n" is one of t\u^ Atharvana
Upanishads. The Upanishad at its ^•ery commence-
ment sajvS how tlie knowledge therein contained was
transmitted from i)receptor to disciple and does this
for the purj)ose of praising it. By showing how and
with what great labom* this knowledge was acquired b)'
great sages as a means to secure the highest consum-
mation, it extols knowledge to create a taste for it,
in the minds of the hearers ; for, it is only when a
taste for knowledge is created by jnaising it, they
would eagerly seek to ac(juire it. Kow this knowledge
is related to emancipation, as a means to its end, will
be subse(juently e.x})laine(l in the passages commencing
with ' Bliidyate,' etc. Having first stated here that the
knowledge, denoted by the word " Apara Vidya'" such

WITH siu sankaha's commp:ntahy. 91

as Rif) Veda, etc., and coiisistint; merely of luandatory
and prohibitory injunctions, cannot remove faults like
ignorance, etc., which are the cause of Sdraaara, i.e.,
embodied existence and having, by the passages bejjin-
ning with " Avidyayam aiitar vartamami", etc.^
shown a (marked) division of Vidya into Para and
Apara, it explains in the i)assat'es befjinnin*:; with
' Parikshya lokan,* etc., the knowled«j;e of Brahman
(Brahinavidya) which is a means to the attainment
of the hiohest (Para) and which can be attained only
by the j^race of the preceptor, after a renunciation of
the desire for all objects whether as means or ends. It
also declares often the fruits of this knowledge in the
passajies " He who knows Brahruan \w'Couws Brahman
itself " and '' Havin«^ become Brahman while yet
alive, all are freed." Although knowled«i;e is permitted
to all in any order of life, it is the knowledge of
Brahman in a Sanuyasiii that becomes the means of
emancii)ation ; not the knowledt;e combined with
karmn. This is shown by such passages as " living
the life of a mendicant " and " Being in the ortler of
the Sttnnyas'ln" etc. This also follows from the anta-
gonism between knowledge and kaiina ; it is well-
known to be impossible that the knowledge of the

92 MUNDAKOPAMSHAD.

identity of self with Brahman can be made to co-exist,
even in a dream with kavnui (i.e., action). Knowledge
bein<; independent of time and not being the effect of
definite causes cannot be limited by time.

If it be suggested that knowledge and karma can
possibly co-exist as indicated by the fact that sages in
the house-holder's order have lianded down knowledge,
we say that this mere indication (linga) cannot over-
ride an obvious fact ; for the co-existence of Hght and
darkness cannot be brought about even by a hundred
rules, mucli less by mere indications (linga) like these.
A short commentary is now commenced of the Upani-
shad, whose relation to the end desired and wliose result
have been thus pointed out. This is named Upanishad;
it may be either because it lessens the numerous evils
of conception, birth, old age, disease, etc., in })ersons who
take kindly to this knowledge of Brahman and a]»proach
it with faith and devotion ; or, because it makes them
reach Brahman ; or, because it totally destroys the cause
of Samsara, such as ignorance, etc.; thus from the several
meanings of the root shad preceded by upani.

'St I ^5iT ^^Ht 5m»T: ^^^ f^^?E[^T -^^m mm I

WITH SKI saxkaka's commextaky. 93

Brdhnia was tlie first anion<^ the Devas, the creator of
the universe, the protector of tlie world. He taught
the knowled«;e of Brdhnian, on which all knowledn;e
rests, to his eldest son Atluirva. (1)

Com. — Tlie word '^BrdhiiKi " means " much jjrown,"
" ^reat", as excelling; all others in virtue, knowledge,
freedom from desires and powei-. The word Devaaam
means Iiidr<i and others, literally, those iKJssessinjr
'■ enlightenment." The word 'Pratharna' means "pre-
eminent by attributes " or '* at first." Sdrabdhhuva
means " became manifest well," i.e., of free choice
not like mortals wiio are born in Sftmaara, in conse-
quence of their "ood and bad deeds; for, the SmHH
says '* He who is beyond the reach of the senses and
cannot lie ^rasjw^d, etc." Vhvdsya means '' of the
whole miiverse. " Juirta, ' creator '; Bhavanasya, ' of
the world ' so created ; gopta, ' protector '; the epithets
for Brahma are for eulo<(isinp; the knowled<i;e. He, i.e.,
Brahnui whose oreatness is tlius celebrated. Brahnui
Vidymn, ' knowledoe of the Brahnuin or the Para-
matrnafi' because it is described as knowledoe ' by
which one knows the undecayinji; and the true Pnrasha*;
that knowledjre is of the Paramatman ; or Brahma
vidya may mean " knowledge taught by Brahma

^4 MUNDAKOPANISHAD.

the first born." Sarva vidya pratishtam means
"that on whicli all knowledge rests for support";
because it is the cause of the manifestation of
all other knowledge ; or, it may be, because the one
entity to be cognized by all knowledge is only known
by this ; for the Smti says " by which, what is not heard
becomes heard ; what is not thought of l^ecomes thought
■of; and what is not known becomes known." The
■expression " on which all knowledge depends" is also
eulogy. He taught this knowledge to his eldest son ;
as Atharva was created at the beginning, in one of the
numerous creations made by Brahma, he is said to be
his eldest son. To him. his eldest son. he taught.

^ -i^T^^n ^^^^^^^ vm *rTrg[T^sff ?% q?-T^nqi ii ^ ii

That knowledge oi Brahtiiaii which Brahnia taught
to Atharva, Atharva taught to An/jira in ancient
days ; and he taught it to one of the Bhtradvaja
family by name Satyavaha ; and Satyavaha taught to
AiMjiras the knowledge so descended from the greater
to the less. (2)

Com. — That knowledge of Brahvtaii, which Brahma
taught to Atharva, the same knowledge thus accpiired
fronj Brahtua, Atharva iu ancient <iavs t»iught to one

WITH SKI SANKARA'S COMMENTARY. 95

named Anr/ih ; and this Angih tau^^lit it to one
named Sfityavdha of tlie line of the Bhanvdvaja ; and
Bharadvaja taught it to Angiraa, his disciple or his
son. Paravaram, because it was acquired from
sujierior by inferior saji^es ; or, because it permeates the
subject of all knowled<>;e, ^reat and small ; the term
Praha, i. e., tdii/jld should be read into the last clause.

^;T5r ^^i^ f^^r^ ^kT^i mrrt ^'Rfrnr w \\\

S(vivna/c(i, a fjreat (jrihdsta, having duly approached
Awjiras, (juestioned him " What is that, () BlKU/avtui
which beino- known, all this becomes known." (3)

Com. — Sdunaka, the male issue of Stinaka. Malui'
salah means " the g^reat house-holder"; Awjiras, i.e.,
the disciple of Bhdvadvdja and his own preceptor ;
Yidhivat means ' duly '; i.e., accordin<; to the aastras ;
Upasmi^uih means * having; approache^l '; PapiHichha
means ' questioned '; from ** the appt'cxtcliin/j didy"
mentioned just after the connection l^tween Siiunaka
and Am/iras, it should be inferred that in res})ect of
the manner of approaching, there was no established
rule among the ancients, before him. The attribute
" duly" might have been intended either to fix a limit,
or to api)ly to all alike, on the analogy of a lamp

90 MUNDAKOPANISHAD.

placed amidst a house ; for the rule about '* the manner
of approach in o" is intended in the case of persons like
us also. What did he say ? " What is that ? Oh
Bha/javan, etc." The particle nu exjn-esses doubt.
Bhfigavo means ' 0 Bhagavan.' " All this" means
" everything; knowable." Vijiuttam means ' specially
known or understood.' [Oh Bhagavan what is
that which being known everythinij knowable
becomes well-known]. Saunaka havino- heard
the sayino; of good men that " when one is
known, he becomes the knower of all," and being de-
sirous of knowing that one in j)artieular, asked in
doubt '" what is that, etc."; or, having seen merely from
a pojiular view, questioned. There are in the world
varieties of pieces of gold, etc., which, though different
are known by people in the world by the knowledge of
the unity of the substance (gold, etc.); similarly *' Is
there one cause of all the varieties in the world, which
cause being known, all will be well-known ?" It may be
said that when the existence of the thing is not known,
the question " what is that, etc.," is not appropriate
and the question in the form " is there, etc.," would
then be ai)propriate ; if the existence is established, the
(question may well be '' what is that, etc.," as in the

WITH SKI SANKAKA'S COMMENTARY. 97

ex])ression, " With whom shall it be deposited." The
objection is unsound ; the question in this form is
appropriate from fear of troublinfj b}- verbosity.

To liim he said " There are two sorts of knowledge to
he ac(piired. So those who know the Brahiium say ;
namely, Para and Apara, i.e., the hifrher and the
lower. (4)

Co7)t. — Awjiraa said to Sauwika. What did he
say ? (He said) that there were two sorts of know-
led^^e to be known. So indeed, do those who know the
import of the Vedds and who see the absolute truths
say what these two sorts are ; lie says : Para is the
knowledge of the Parcmudman and Apara is that
which deals with the means and the results of good
and bad actions. It may be asked how, having to say
what it was that Siiunaka asked aI)out in the question
— " What being known one becomes omniscient,''
Aiigiras stated what he was not asked about, by the
passage '' there are two sorts of knowledge, etc." This
is no fjivilt ; for the reply requires this order of state-
ment. Ayara vidya is ignorance and tliat ought to

7

98 MUNDAKOPANISHAD.

be dispelled. When what is known is Apara vidya,
i. e., the subject of ignorance, nothing can be known
as it is. The rule is that after thus refuting the faulty
theory, the true conclusion should be stated.

d^lMil ^5r>^ ?r5t^: HTJT%fTS^%?r: f?!^ %^^\ £?TT^?!i

Of these, the Apara is the Rig Veda, the Yajur
Veda, the Sama Veda, and the Atharva Veda, the
siksha, the code of rituals, grammar, niruJda, chhan-
das and astrology. Then the para, is that by which
the immortal is known. ^ (5)

Com. — Of these, what Apara vidya is, is explained.
Rig Veda, Yajur Veda, Samia Veda, and the Atharva
Veda, these four Vedas, the siksha, the code of rituals,
grammar, niriihta, chhandas and astrology, these six
angas (of Vedas), all this is knowledge called Apara ;
now, knowledge called Para is explained. It is that
by which the " immortal " as hereafter described is
reached ; for, the root//rM/fc, with adhi before it, generally
means reach. Nor is the attainment of the highest,
different from the sense of knowledge. The attainment
of the highest is merely the removal of ignorance. They

WITH SHI SANKAHA'S COMMENTARY. 99

mean the same tliin;;-. It may he asked how that Vidya
could be called jj<tr(t and a help to emancipation, if such
Vidyahe excluded by the Rifj Vedft,, etc ; for, the Sniriti
says " Tliose Sntritis whicli are excluded by the Vedas,
etc." It will become unacce})table. because it sees
wroni'ly and leads to no "oofl results ; and a<i^ain the
Upanishads will become excluded by the Rif/ Veda, etc.,
but if they are included in the J{i(j Veda, etc., a
se])arate classification is useless. How then can it be
called para ? The objection has no force; for by the tenn
" Vidya" is liere meant the knoidedije of a subject ;
by the term " Para vidya " is meant primarily in this
context, that knowledge of the immortal which could
be known throuo^h the Upanishads and not the mei^e
assemblage of woi'ds in them ; but by the term vidya
is always understood the assembla<^e of words forming
it. As the immortal cannot be realised by a mere
mastery of the assemblaoe of words without other
efforts, such as the approaching- a preceptor and spurn-
ino- all desires, etc., the separate classification of the
knowledge of Brahitvui and its designation as Para
vidya are proper.

fJT?t ra^ ^^ct 5»1^'^ cT^e^^ q^rcT^fTfJT MUMV^Prl WT: \\\\\

100 MUNDAKOPANISHAD.

That which cannot be perceived, which cannot be
seized, wliich has no origin, which has no properties,
which has neither ear nor eye, whicli lias neither hands
nor feet, which is eternal, diversely manifested,
all-pervading, extremely subtle, and undecaying. which
the intelligent cognized as the source of the Bhutas. (6)

Com. — As in the matter of an injunction (vidhA)
there is something to he done, as of the nature of
Agnihotra, etc., subsequent to the realization of its
import, with tlie aid of many requisites (kavdka), such
as the doer, etc., there is nothing liere to be done in the
matter of the knowledge of the Brahman . Jt is accom-
plished simultaneously with the realization of the im])ort
of the text ; for, there is nothing here except being-
centred in the knowledge revealed by mere words.
Therefore, the Para vidya is here ex])laine(l with
reference to Brahniaoi, as described in the text " that
whicli cannot be perceived, etc."; what is to be exjilained
is realized in the mind and referred to, as what is
already known by the expression " that which" ;
Adresya'ni means ' that cannot be perceived', invisible.
i. e.. beyond the reach of all the intellectual senses ;
for, vision externally directed is the medium for the
working of the five senses. Agrahyain means ' that

WITH SKI S ANKARA'S COMMENTARY. 101

cannot be seized,' i.e., not an object for the or<j^an.s of
action, (rofrrw/imeans 'line or source'; therefore Agotravi
means 'unconnected with anything,' for it has no source
with which it can be connected. Vamah meani^ "those
whicli are described, i. e., projierties of objects such as
bi^iess, etc., whiteness, Ac.;(iV((r]min, 'that wliich has
no properties'; the eye and the ear are organs found
in all animals perceiving name and form. It is said to
be achaki^hn 8rotra7ii, becaiis it has not these organs.
From the attribute of intelligence, as inferred from the
text " who knows all and everything of each", it may be
thought that it accomplishes its lairjjose, like people in
samaara, with the aid of organs such as the eye, the
ear, etc. This supposition is here avoided by the expres-
sion "having neither eye nor ear" ; for the texts " he
sees without eyes" and " hears without ears ", etc., are
found ; moreover, it has neither hands nor feet, i.e.,
has no organs of action ; thus as it is neither grasped
nov grasps, it is nitya, i.e., immortal. Vibhum,
because it is diversely manifested in the form of living
things from Brdhma down to the immovable. Sarva-
(jatmn, i.e., all-pervading like the akas. Susukahtruim,
i.e., extremely subtle, because there is no cause like
sound to make it gross ; for, it is sound and tlie rest

102 MUNDAKOPANISHAD.

that are the causes senatim of" the ii,Teater and greater
grossness of the rt/^s, wind and the rest ; as they do
not exist here, it is very subtle ; again, it is avyayam,
i.e., undecaying, because of its being what it was just
stated to be ; it does not decay, therefore, it is un-
decaying ; for decay consisting in the diminution of
limbs, as in the case of a body, is not possible in what
has no lindis ; nor is ' decay' consisting in tlie dimi-
nution of treasure possible as in the case of a king ;
nor is ' decay' in respect of attributes i)Ossible, because
it has no attributes and is itself all. Yat, answering
to this description. Bladayoniini, the source of all
created things or elements, as earth is of all that is
immovable and moxalile, Paripasyanti, see every-
where the Atmdii of all, i.e., the innnortal Dhirah, the
intelligent, i.e., those possessed of discernment ; that
knowledge by which this innnortal Brahman is known
is what is called Para vidya; this is the drift of the
whole.

As the spider creates and absorbs, as medicinal j)lants
grow from the earth, as hairs grow from tlie living per-
son, so this universe proceeds from the innnortal. (7)

WITH SKI SANKARA'S COMMENTARY. 103

Com. — It was said the immortal is the source of all
created thintifs. How it is the source is explained
by well-known analogies ; as is well-known in the
world, the spider without requiring any other cause
itself creates, i. e., sends out threads not distinct
from its own body and a^ain absorbs them itself, i. e.,
draws them into itself or makes them part of itself; as
medicinal plants, i. e., from the corn plant to the immo-
vable, not distinct from the earth, proceed from the
earth, and as from the livinji; person the hairs proceed
different in nature from him ; as in these illustrations,
so here, i. e., in the cii-cle of samaara, all the universe
of the same and different nature proceeds from the
akshara above descrilied, without recpiirino- any other
cause ; the statement of many analoj^ies is to facilitate
easy understandino- of the ineanintif ; universe which
proceeds from the BrahnuLii proceeds in this order and
not all at once, like the throwini^ of a handful of apples.

cTT^T =€Tqrr ^^ cTcTTSvTlTmiTT^ I

By tapas Brahman increases in size and from it food
is produced ; from food the prana, the mind, the
Bhiitas the worlds, karma and with it, its fruits. (8)

1 04 MUNDAKOPANISHAD.

GoTTi. — This 7)iantra is begun for the purpose of
stating the fixed order of creation. ' By tapas,' by
knowledge of how to create the Brahman which is
the source of all created things ; ' increases, ' i. e., be-
comes distended, being desirous to create the world as
a seed when sending out the sprout, or as a father
desirous of begetting a son dilates with joy ; from tlic
Brahman thus extended by its omniscience, i. e., by
its knowledge and its power of creation, preservation
and destruction of the universe ; Annam means ' that
which is eaten or enjoyed', i. e., the mimanifested
(avyakritani) common to all in samsarais produced in
the state fit for emancipation ; and from " the unmani-
fested", i. e., the " Annam" in the state fit for manifes-
tation. Prana, i. e., Hiranyagarbha, the common cos-
mic entity, endowed with the ])ower of knowledge and
activity of the Brahman, the sprouting seed, as it were,
of the totality of cosmic ignorance, desire, harmia, and
creatures and the Atman of the universe. " Is
produced", should be supplied. From that praaa
that which is called " mind" whose characteristic
is volition, deliberation, doubt, determination.
etc., is produced ; and from that mind whose
essence is volition, etc., what is called satyam,

WITH SKI sankaka's commextaky. 105

i. e., the five elements sucli as the ((JcdS. etc., are
produeecl and from the five elements called satya, the
seven worlds, the earth, etc., are prodnced in the order
of the olobes ; and in theiri karjtui, for the living beings,
man, etc., according to caste and the order of life, is
produced ; and with karmia as the canse, its fruits. As
long as karnyt is not destroyed, even by hundreds of
millions of kalpa, so long is its fruit not destroyed.
Hence it is called Amritarii.

From the Brahnuiii who knows all and everything
of all and whose fftprts is in the nature of knowledge,
this Brah7)ui, name, form and food are produced. (9)

Com. — By way of concluding what was already
stated tlie mantra says as follows : ' Yah,^ above
described and named akshara; Sarvajiui means he
who knows all, who knows all things as a class.
Sarvavid, i. e., who knows everything in particular ;
whose tapas is only a modification of knowledge, consists
in omniscience and is not in the nature of modification.
From him so described, omniscient, this, i. «., mani-
fested Brahman by name Hiranyagarblui, is produced.
Again name, such as ' This is Devadatta and Yajiui-

106 MUNDAKOPANISHAD.

datta, etc' ; and form such as this is white, bhie, etc,
and food such as corn, yava, etc, are produced in
the Order stated in the last text ; thus there is no in-
consistency.

Here ends the commentary

on the first part of the

first Mundaka.

itUiubakopauieihaO

PART. II

fTTcTc^?t ^^% Wf^ "^^1 ^J'^iA^^f^ ^cfT^rt W^JT

^J7^]^T7J( R?icT H?i^p:mr tt^ m ^^m: §^^ ^t% ii "i «> ii

The various karma which seers found in the 'numtras
are true and were nuu-h practised in the Treta age ;
practise them always with true wishes. Tliis is your
way to the attainment of the fruits of karma. (10)

Goini. — By the text the Rlij Veda, the Yajar Veda,
etc., all Vedas with their arajas (ai)pendaj>;es) have
been stated to be apara vidya ; and para vidya has
been specifically stated to lie that knowledj^e by which
the akshara described in the text beginning with
" That which cannot be perceived, etc,." and ending^
with " Name, form and food are produced", is known.
Hereafter, the next text is begun to distinguish
between the bondage of sanisara and emancipation, the

108 MUNDAKOrANISHAD.

subjects of these two sorts of knowledtre respectively.
Of these, the subject of apara viydoj is samsara which
consists in the variety of action, its ineans siich as doer,
etc., and its results, is without beginniuii; or end, and
being misery in its nature, should be discarded by
every embodied being ; and in its entirety it is of an
unbroken connection like the stream of a river. The
subject of jjara vidya is emancipation which consists in
the cessation oisamisara, which is beginningless, endless,
undecaying, immortal, deathless, fearless, pure and clear
and is nothing but being centred in self and transcend-
ent bliss without a second ; first it is attem])ted to
elucidate the subject oi apara. vidya', for, it is only when
it is seen that it is possible to get disgusted with it ; ac-
cordingly it will be said later on " Having examined the
world attained by kai'^ia" ; and as there can be no ex-
amination of what is not presented to the view, the text
shows what it is. ' Satyam.'' True." What is that? Man-
treshu, in the Vedaskiumn as Big, Yajur, etc. ^Karmami',
Agnihotra and the rest disclosed by texts of the Vedas;
* Kavayah,^ ' seers like Vasishthaand 'others'. Apasyan
have seen. This is true because they are the unfailing
means of accom])lishingtlie objects of man. Tiiese en-
joined by the Vedas and seen by the Riahia were done

WITH SHI .SANKAKA'S rOMMKNTAKV. 109

in diverse ways by the followers of" kariita. Tretayani,
i. e., wiierein there is the combination of the three
Fl?rf<'fc8 of the three modes of rites performed with the
aid of a hot(t, adhvaryu and juhjata, or it may mean
that they were o;enerally performed in tlie Tretd age.
Therefore, you should do them always; * Sati/dkaiiuih^
' wishing for those fruits which they can iiear.' This is
your route for the attainment of the fruits of Karnnd.
SukHUtsyd, performed by you; Lobi is what is found,
or enjoyed ; hence the fruits of Kdritia are denoted by
the word '' Lokd." The meaning is that, to attain
tiiem, this is the route. These Kdvina, Af/nihotra and
the rest enjoined in the Vedas form the road, i.e., the
means for the attainment of the necessary fruits.

Wiien the flame of the fire burning high is nioxing,
then one should j)erform the oblations in the space be-
tween the i)ortions, where the ghee should be poured
on either side. (11)

Com. — Of the vaiious kinds of kdrnm, (iffiiikotra is
first exi)lained to show what it is, because it is the first
of all hiriaa. How is that to be performed ? ^^llen

110 MUNDAKOPANISHAD.

the flame moves, the five beino- well fed by fuel, then
in the flame so moving- lietvveen the portions where
quantities of ohee are poured on either side, i.e., in the
place called avdpastkaim one should throw the obla-
tions intending them for the devata. As the same has
to be done durino' many days the plural oblations is
used. This hwma nuirga which consists in projjerly
offerinfif the oblations, etc., is the road to the attainment
of o;ood worlds liut it is not easy to do that }>roperly
and the impediments are many.

He whose rignihotra is witbout Darsd, witllOutPa.^M'-
luvTYiasa, without ChaturTtiasya, without ((grayana,
W'ithout atithi (ouests) and without oblation is without
vaisvadeva, or irref]fu1arly ])erformed, destroys his worlds
till the seventh. (12)

CoTTi. — How is that so? 'Without Darsa\ with-
out ritual named Daraa ; for, one wlio j^erforms (i/piiho-
<?'« should necessarily perform Darsa; tbouoh connected
with (ujnikotrd. (as a part of it) it becomes as it were
an attribute of (((pdhotrd. The drift is Agnihotra
without Darsa performed. Tlie ex])ressions "without

WITH SHI SANKAHA'S COMMENTARY. Ill

paurna'mfisa, etc.. as attributes of (ujnihotra should
be siiiiilariy noted ; for, all are e([ually tlie angas
(parts) oi agnihotrdj. ' Without PaurTutniasa,^ devoid of
tht^ Paitrna'masff, riUm], 'Without ChdtumiasyaJ' de-
void of the Chatarinasya ritual. ' Without agrayana',
devoid of the agraymut ritual which is to be performed
in autumn, etc.; similarly ' without (Uithi% devoid of
the daily propitiation of guests ; ' ahutar)i\ oblation
not offered well by himself at the time for (ignihotra.
" Without vaisvadeva", like " without Darsa", me^ins
devoid of the vaisvadeva ritual. Is " irrejjjularly per-
formed,' oblation though offered, not offered in the
propter manner. What such karma, as mpiihotra ill-
performed or not performed at all, leads to, is stated
immediately after. * Till the seventh', inclusive of
the seventh. ' His.' of the doer. ' Destroys the
seven worlds of the doer', seems to destroy ; because
only the trouble taken is the fruit ; for, it is only when
karma is projjcrly performed, the seven worlds begin-
ning with Bhu and ending with satya are obtained as
result, according to the fruition of the kaiina. These
worlds are not obtainable by agnihotra and other
^rtrmrt, performed as just above stated and they are
therefore said to be as it were destroyed ; Imt the

112 MUNDAKOPANISHAI).

Tuere trouble is ever present ; or, it may be construed
to mean that the three ancestors (the father, tlie
grand-father and the great-grand-father) and tlie three
descendants (the son, tlie grandson and the great-
grandson) connected by the offer of oblations do not
confer any benefit on Ids soul by virtue of the (((jnihotra
and the rest, performed as above stated.

Kali, karali, also Tnanojava, sulothia, audhum-
ravarnn, sphidingini, and visvarttchi are the seven
moving tongues of fire.

Com. — The seven tongues of the (flaming) fire,
from k(di down to visvaruchi, are intended to swallow
the oblations thrown on it.

cf^^T^cTT: ^^ ?^^T ^^\^W TfcH^SmTH: II '^^ II

Him who ])erformed karnui {(((jnihotra) in the
bright flames at the prosier time, these oblations, per-
formed by him, c(mdnct through the rays of the sun
where the l^ord of the Devas is sole sovereign. (14)

Cm)i. — Tlie ((gnihotH who performs the karma,
agnihotra and the rest, in these different bright

WITH SKI SANKAKA'S COMMENTARY. 113

tongues of the fire, at the time fixed for the j)er-
forniance of the Icarni/i, these oblations (performed by
liim) becoming so many rays of the sun conduct him
to Heaven, where Indm, Lord of the Bevas, singly
rules over all. ' Adadfiyan,^ taking (the sacrificer).

^[SlCTTrr fTm|cT?i: %^^: ^¥T n^M^^finTTJt ^?f'rT I

These oblations shining bright carry the sacrificer
through the rays of the sun bidding him welcome, pro-
l>itiating liim and greeting him with })leasing words.
This is the well-laid })ath of virtue leading to Brah-
maloka. (15)

Com. — How these carry the sacrificer through
the sun's rays is now ex^jlained ; calling " come,
come," these bright oblations greeting him with
pleasant words, i.e., with words of jjraise, etc., and pro-
pitiating him, i. e., addressing him with such pleasing
words, as " this is your virtuous and well-laid road to
Brahmaloka, tlie fruits of your deeds." The word
Brahmalokd by the force of the context means
" Svarga or Heaven. "

8

114 MUNDAKOrAMSHAD.

The eighteen persons necessary for the performance
of sacrifice are transitory and not i)ernianent and karma
in its nature inferior, has been stated as resting upon
these. Those ignorant persons who deliglit in this, as
leading to bliss, again fall into decay and death. (10)

C(yiti. — This karma, devoid of knowledge, bears
but this mncli fruit and being accomplished by
ignorance, desire and action, is sapless and is the
source of misery. Therefore it is condemned. " Plava"
means ' ephemeral ' because these are adridha, i.e.,
not permanent. Yajnarupa, the forms of sacrifice,
i. e., necessary for the performance of the sacrifice.
Eighteen in number, consisting of the sixteen Ritviks,
the sacrificer and his wife. Karma stated in the sastras
depends on these. Avaramkarma, i. e., mere karma
devoid of knowledge ; and as the i)erformance of karma
which is inferior dei>ends on tliese eighteen who are not
permanent. The karnui done by them and its fruit are
ephemeral, as, when the pot is destroyed, the destruc-
tion of milk, curd, etc., in it, follows. This being so,
those ignorant persons who delight in tliis karma as
the means of bliss, fall again into decay and death, after
staying some time in Heaven.

WITH SHI SANKAKA'S COMMENTARY. 115

l^^^^]^v. Tfr^T^cT ijTT '?n%%? sfrjrqHT ?t^tt^t: ii ^ ^s ii

BeiiJt;- ill the midst of ionoraiu-e and thinkino; in
tlieir own minds tliat they are intelligent and learned,
the ionorant wander, afflicted with troubles, like the
blind led by the blind. (17)

Co7H. — Moreover, liein«; in the midst of ionoranee,
i. e., bein^- utterly ignorant and thinking in their
own minds *' we alone are intellioeut and have
known all that should be kn»)wn." Thus Hatter-
in<;' themselves, the i^^norant wander much afliic-ted
by old age, sickness and a lot of their troubles, being
devoid of vision as the blind in this world, going the
way pointed out by persons, themselves blind, fall into
ditch and brambles.

?7c^fR?nt 5T q%^i^ nirmsTTgTT: ^tiiMt^rr^'E^T^ ii ^^^ ii

The ignorant following the diverse ways of ignor-
ance, flatter themselves that their objects have lieen
accomplished. As these followers of htfTrui do not
learn the truth owing to their desire, they grow
niisei'able and after the fruits of their hirma are con-
sumed, fall from Heaven. (18)

116 MUNDAKOPANISHAD.

Com. — The ignorant acting diversely according to
ignorance, flatter themselves that they have aehie\ed
what they should. This being so, the followers of
karinui do not learn the truth as they are assailed with
the desire for the fruits of karma ; tliey grow miser-
able for that reason and fall from lieaven after the
fruits of their karrtia are consumed.

^T^^ ^ ^ 1^S3^J^ ^t^ f T^TcTt ^T f^^RT II ^ ^ II

These ignorant men regarding sacrificial and charit-
able acts as most important, do not know any other
help to bliss ; having enjoyed in the heights of Heaven
the abode of pleasures, they enter again into this or
even inferior world. (19)

Com. — ^^ Ishtam" karma, enjoined by the Srutis as
sacrifices, etc. " Purtavi" karma, enjoined by Smritis
such as the digging of pools, wells, tanks, etc. Re-
garding these alone as the most important aids to the
attainment of human olrjects, these ignorant men, being
infatuated with attachment to their sons, cattle and
ralatives, do not know the other called 'knowledge of
self which is the help to bliss. Having enjoyed in the
top of liea\en — the place of pleasures — the fruits of

WITH SRI SANKAKA's COMMENTARY. 117

their karma, they enter again into this world of men
or even inferior world, such as the world of horizontal
beings, hell, etc., according to the residue of their
kavnia.

?fT:«i% ^ ^^'%^'V^vi^ ^tt^t f^mr ^w^^[ ^tt^: i
^W^ ^ f^m: jpiTf^ ^T^rgcT: ^ 5^ 9is?nn?m n ^<> 11

Kut they wjio j)erforni tapas and sraddha in the
forest, having a control over their senses, learned and
living the life of a mendicant, go through the orb of
the sun, their good and bad deeds consumed, to where
the immortal and undecaying pnr^tsha is. (20)

Com. — Hut those who ])ossess the knowledge con-
trary to that of j)ersons jaeviously mentioned, 'I.e., the
hermits of the foiest and the Sftni/asins. ' Tapah,^
the karma enjoined on one's order of life. ' Sr((<ldha,^
the worship of the Hirany<ujarbha and other deities.

* Upavasanti,' follow : ' Aranye,^ living in the forest.

* Santah,'' having control over the grou]) of senses.
Miearned' includes also house-holders who })Ossess
chiefly knowledge, living by begging ; because, they
have nothing to call their own. ' Living on alms' is
connected with * living in the forest.' 'Through the
orb of the sun,' throuiih the northern route indicated

118 MUNDAKOPANISHAD.

by the sun. ' Virajah,'' their ^ood and bad deeds
being consumed. ' Frapmiti,' go witli excellence.
' Where,' to Satyalohh wliere the immortal Paruska,
the first born, undecaying Hiranyagarbha is. ' Un-
decaying,' because he lives to the end of sdoiisara.
With this, end the movements within the pale of
samsara attainable, through a/para vidya. If it lie
said that some regard this as emancii)ation, we say it
is not so, because of the Srutis, ' All his desii-es are
even here absorbed' and 'those intelligent persons
whose mind is concentrated reach the all-pervading, on
all sides and enter into everything, etc.,' and because
of the mention of emancipation being irrelevant in
this context ; for, in the course of treating of the
apara vidya, there is no pertinency of emanci})ation
being brought in. The consumj)tion of htiiiui sjioken
of is only relative ; all the result of the apard vidya
being in the nature of ends and means nnd diversified
by the difference of acts, recpiisites and fruits and
partaking of duality is only this much, which ends
with reaching Hiranyagarbha. Accordingly also it has
been said by jJ/roiif s])eaking of the various stages with-
in aaiusara from the immovable ui)wards : ' The wise
consider this a high and ])ure stage to nttnin the world

WITH SKI sankaka's commextary. 119

of BraJmui, tlie Prajapatia (creators), ^•irtue, Ttuihat
and avyalda.

Tvet a Brahrnin having examined the worlds produc-
ed by kai^ifi be free froin desires, tliinkinfj, ' there is
nothing eternal jnodnced by kaniui^; and in order to
ac(juire the knowledge of the eternal, let him Samid
(sacrificial fuel) in hand, approacii a percei)tor alone,
who is versed in tlie Vedaa and centered in the Brah-
man, (21)

Com. — Now, this is said for the jjurjiose of showing
that only the person thoroughly disgusted with all
aanisara which is in the nature of ends and means, is
entitled to accjuire the para vidya. ' Parikahya' well
knowing that the subject of apara vidya consisting of
the Rifj, and other ]'^eila8, jierformable by a person
tainted with the defects of natural ignorance, desires
and karma has been intended for a person ]>ossessed of
such defects and after examining those worlds which
are the fruits of such kar^na ])erformed, attiiinable by
tlie northern and southern routes and these others such
as Hell, the world of beasts and the world of departed

120 MUNDAKOPANISHAD.

spirits, which are the result of the vices of not perform-
ing the prescribed karma and performino- the forbidden
karma ; after having examined these worlds with the
aid of experience, inference, analogies and agamas, i.e.,
determined the true nature of all these worlds attain-
able by one, within the pale of sanisara, beginning from
the avyakta down to the immovable, manifested and
iinmanifested in their nature, pioductixe of each other
like the seed and its sprout, agitated by a hundred
thousand troubles, fragile like the womb of the plan-
tain, similar in kind to illusion, the waters of the
mirage, the shape of cities formed by the clouds in the
sky, dreams, water-bubbles and foam and destroyed
every moment and discarding all these as being pro-
duced by good and bad deeds and ac(piired by kariim
induced by the faults of ignorance and desire. The
word ' Brahmana ' is here used because tlie Brahndn is
sjjecially competent to ac(juire the knowledge of Brah-
irtian through wholesale renunciation. What he should
do after examining these worlds is explained. ' Xirve-
dam,^ the root vid with the ])refix )iih is here used in
the sense of freedom from desires. The nieiiiiing is
that he will get disgusted. The mode of disgust is
thus shown : ' Here,' in samsara there is nothing which

WITH SHI SANKARA's COMMENTARY. 121

is not made ; for, all worlds produced by karma are
transitory. The nieanin<j' is : there is nothino- eternal ;
for all hartiui is help to what is merely transitory. All
that is jnodueed by kaiTtia is one of four kinds, that
which is produced, that which is reached, that which
is refined and that which is modified ; beyond this
nothing;' can be done by Icarma. But I am a seeker
after that consunmmtion which is eternal, immortal,
fearless, chan<^eless, inunovable and constant ; but not
after one of a contrary nature ; of what use therefore is
kariua which is full of trouble and which leads to mis-
ery ? Thus disousted, the Brnhiniit should, for know-
ing that abode which is fearless, full of bliss, not made,
and eternal, only a})proach a preceptor, jiossessing
attributes such as control of mind, control of the exter-
nal senses and iriercy, etc., (the force of the word ' alone'
is to show that even one versed in the recital of the
sastras should not independently by himself seek the
knowledge of the Brahnuvn) with a load oi' Sauml in his
hand. ' Srotriyam,'' versed in the recital of the Vedas
and the knowledge of its injport. ' Brahiiianisldliaiti ';
Mke japanishtha and tapoiiishtha, this word means 'one
who is centred in the Brahrnan devoid of attributes and
without a second, after renouncing all htriua ; for, one

122 MUNDAKOPANISHAD.

performing; Icarnui cannot lie centred in the Brahman
on account of tlie antaoonisni between karma and the
knowledge of the Atitian. Havint>' duly approached
the gitrii, let the Brahmin i)Yo\ntii\ie liini and (piestion
him about tlie true and immortal Fursha.

To him who has tlius approaclied, wliose heart is
well subdued and who lias control over his senses, let
him truly teach that Brahviavidya by which the true
immortal puruaha is known. (22)

Com. — ' He,' the learned precej^tor who knows the
Brahrtiaii', ' Upasaimaya,^ who has api)roached him.
^Satnyak, i.e., well, accordino- to the sastras; ^ Pra-
santa chittaya,* i.e., whose heart is subdued, who
is free from such faults as i)ride, etc. ' Samanvitaya,^
who lias control also over the external senses, i. e.,
who has turned away from everythino- in the world.
' By which knowlediije,' by ihepara, vidya, ' Aksharam'
that which has been descrilied as im])erceivable, eti„
and denoted by the word Purttslta, because it is
all pervading ; or, because it is seated in the city of the
body. ' Satyam,'' the same, because it is truth in its

WITH SKI SANKARA'S COMMKNTAKY. 12S

nature. ' Akshara,'' because it knows no decay,
because it is scatliless, and because it knows no
destructioij. ^ Vecla^ means 'know.' Tlie meaning
is ' let him teacli that knowledge of the Brahman, as
it should be taught. This is the duty of also the
preceptor, that he should make the go(xl i>upil duly
approaching him, cross the sea of ignorance.

Here ends the commentary on

the second part of the

First Mundaka.

Here ends the First Mundaka.

SECOND
itlmii^akopttuishab

-o-

P A RT I.

rT^TT^fjmT: HT^ «TT^T: IT5TnT% cT^ %rnT ?T1% II ^ II

This is true ; as from tlie flamino; fire issue forth, by
thousands, sparks of the same form, so from the immor-
tal proceed, oood youtli, diverse jivas and they find
their way back into it. (1)

Com. — Everythini»- made, as tlie result of (Vpara
mdya has already l)een stated. That entity known as
Ptiruaha from which samsara derives its strength, from
which, as its iunuortal source, it ]»roceeds and into which
it is aoain absorbed is true ; the subsecjuent ])ortion
of the book is becjun for tlie jmrpose of explaininj^' him,
who bein<r known, all will become known and who is
the subject of ' Brahmavidya.^ The satyaiih or truth
which is tlie subject of the apara vidya and which
is in the nature of the fruits of kartiia is only relatively
true ; but this which is the subject of p<(r<i, vidya is

WITH SKI SAXKAKA'S C'OMMENTAKV. 125

absolutely true, bein<^ defined as absolute existence.
This sat i/am is real, bein*;' the subject of knowledge;
the other satyaiti is false, being the subject of ignorance.
How could men directly cognize the immortal and real
Parushfi, seeiiig that it is altogether beyond the reach
of direct })ercej)tion. To this end, the Sruti gives an
example : 'As from the fire well-fetl sparks, i.e., parti-
cles of fire issue forth by tlicmsands like fire in their
form ; so, from the inunoital abode descrilied, diverse
yiwfcs, diverse because of the difference of conditions,
i.e., in their various bodies, come into existence. Just
as from ak<i8, the spaces enclosed as it were within the
limits of a pot, etc' As these spaces undergo varieties
corresponding to the varieties of their conditions such
as pot, etc., so also the jivas according to the varieties
of their bodies created by names and foruis. 'V\\^ jivas
are absorbed into the immortal pui^usha when the
bodies conditioning tliem cease to exist, as the various
cavities cease to exist, wlien tlie pot, etc., cease to
exist. As the origin and destruction of the various
cavities in the rt^fts are due to its being enclosed in a
pot, etc., so also the cause and the absorption of the
jiva are due to the akshara, being conditioned by
bodies bearing names and forms.

126 MUNDAKOPAMSHAI).

f^^t 5IJJcT: ^T. H^T5irPT^cTn mw. I

He is bright, formless. all-})ervudin<;-, existhio- with-
out and within, unborn, witlu)ntji>7'a>irfc, without mind,
pure and beyond tlie avyakrita, wliich is beyond all. (2)

Cmn, — With a view to describe the nature of tliat
nkshara, i.e., which is beyond what is known as avya-
krita (the unmanifested), the seed of all naine and
form and transcendini; its own modifications whicli is
devoid of all varieties of conditions and beieft of all
forms like the akas and which is capable of hein^- only
neoatively defined, the text says thus. ' JHvt/ak,'
brit>ht, beino self-resplendent, or born of itself or
distinct from all that is wordly. * Hi', because ; aniur-
taJi,' liavin<i; no form of any kind. ' Pnr'aska,^ all-
pervading' or seated in the city of the body. ' Sabalit/a-
hhyaatarah^ means 'existin*;- both without and within."
Unlwrn ' is ' not iiorn of anythin*;.' i.e., neither
from itself nor f rot II any other, there beini;' no otiier.
from which it could be born. As wind, etc,, in the
case of water bubbles, and as the ])()t, etc.. in the
ease of the different cavities of akaa, so modifications
of thinj;s, have birth for their source, and all these

WITH SKI SANKAIU'S COMMENTARY. 127

modifications are denied when hiitli is denied. The
drift is tliat he is both without and within, unicorn
and tlierefore undecayin<;, immortal, ehanjifeless,
constant and fearless. Thouj^h he aj)pears to be in
tiie various bodies with proiia, with mind, with senses
and with tiieir objects owin<;' to the ignorance of tliose
who perceive difference of conditions, such as bodies,
etc., as tiiey see in the (iJcaa the colour etc., of the
surface ; but still to those who see the reality, he is
without jn'ami, etc. ; he is without pi'mui, i. e., in
whom tlie mind, whicii has various active powers and
whose characteristic is motion, does not exist. He is
without mind because in him the mind with its various
powers of knowledge and with its characteristics of
volti<m, etc., does not exist. It should be understood
that of him are denied the varieties of winds such as
praiKiy the active sensory organs, their objects and
accordingly intellioenoe, mind. theor<jans of knowledge
and their objects. Accordingly, ant)tlier Sruti says
' It seems to think and move,' He is siihhra or pure,
because both these conditions are thus denied of him.
The Akshdva which is beyond all, the Avydkrita
whose nature is indicated as the seed condition of all
name and form, as it is known to be the seed of all

128 MUNDAKOPAMSHAD.

effects and causes; ^ pa ram/' because the akshara
known as avyahrita. is in its condition above all
its modifications. The Purusha is beyond e\en
this unmanifested akshara, i. e., not subject to any
conditions. In whom is the akshara known as
akas with all the objects of duality struno- tooether as
warp and woof. How then could it be said to be with-
out 2>*'^''Wfc, etc ? If porvna, etc., existed as such in
their own forms before their creation like the purusha^
then the pttrusha can be said to be with pjYMwr because
of their then existence ; but they, the pra/un, etc., do
not, like ih^purtisha, exist in their own forms, before
their creation. So the highest purusha is witliout
prami, etc.

^ gr^qTl^TTT: ?mt T^^?T vTTWt II X II
From him are born i\w pi'ana, thennnd, all the sen-
sory orfljans, the akas, the wind, the fire, water and the
earth which sui>i)orts all. (,S)

Co'Di. — As Devadatta is said to be ' aputra' when a
' putr<C is not born to him, so it is explained how it is
said in this connection that in tlu^ ^in»e oi the purusha
the pi'awty etc., do not exist ; because from this
purusha alone viewed as conditioned by the seed of

WITH SHI SANKAUA'S COMMENTARY. 12&

name and form is born the prana, the modification of
the object of ignorance, a mere name and in its nature
a non-entity ; for, another Simti says ' The name is
mere speech, a modification and a falsehood ' ; by prana,
which is an object of it>;norance and a falsehood, the
hjohest cannot be said to be jKjssessed of it (pi'ana), as
a son less man cannot be said to have a son, by a son
seen in dreams ; similarly the mind, all the sensory
organs and their objects are born of this. Therefore^
that he is really v,'ithont prana, etc., is established. 1 1
should be known that just as these pi^ana, etc., did not
really exist before the creation, so, even after absorp-
tion as the organs, the mind and the senses, so the
bhutas which are the causes of the bodies and objects.
' Kftani,^ the akas, the air internal and external, o
various kinds such as avaha, etc. ; * Jotihi\ fire.
' A'pah', water. ' PHthivi,' earth. ' Visvasya,' o
all. All these whose attributes are sound, touch, form,
taste and smell and which are res])ectively formed bj'
the combination of the latter with the previous attri-
butes are born of him. Having briefly stated the
immortal, unconditioned, eternal Purusha, the objec
oi para vidya, by the text ' Bright, formless, etc' the
Sruti next proceeded to explain his nature in detail

9

130 MUNDAKOPANISHAD.

and at length. It is only when a thing is explained
briefly and at length it becomes capable of being
easily understood as if explained by S^itras and by
their coninientaries.

'TT^: STTOT ^.^^ Tf ^IT^ T^^\ ?Wt ^ Hl^?cTnc»n U^ll

This is he, the internal atnum of all created things
whose head is agni, whose eyes are the sun, and the
moon, whose ears are the four directions, whose
speeches are the emanated Vedas, whose breath is vayu,
whose heart is all the universe and from whose feet the
earth proceeded. (4)

Com. — This text is intended to show that the virat
puruaha within the globe, who is born of HiranyagaV'
bha the first born, is born only and a modification, of
this purusha, though apparently distanced by an inter-
mediate principle. The text also describes him.
^Agnihij the deva loka or svarga, from the Sruti
* This loka verily is Agni, 0 Gautarmi.^ ' Murdha*
head ; whose eyes are the sun and the moon. The word
' ycisya^ (of whom) should be read in every clause.
The word ^aayd' subse(]uently occurring being converted
into ' yasya* whose si)eech are the opened, i.e., celebrated

WITH SRI SANKARA'S COMMENTARY. 131

Ve(l<i8. 'Hridayarn,'' heart. ' Visvam,'' the whole
universe. The whole universe is only a modification of
the mind for it is ahsorbed into the mind during sleep
and because it issues from the mind when waking, like
s])arks of fire and from wliose feet the earth was born ;
this deity, all-pervading, endless, the first embodied
existence having for its body the three lokds is the
interior atman of all created things ; for, it is he who,
in all created things, is the seer, the hearer, the think-
er, the knower and who is the cause of all. It is next
stated that all living beings who come into samsara
through the five fires are also born of the same pu-
ru8ha.

From him the Agni {Dyu loka) whose fuel is the
sun ; from the moon in the l}i/u loka, pat^anya
(clouds) ; from the clouds, the medicinal plant that
grows on earth ; from these, the male (fire) which sheds
the semen on woman, thus gradually many living beings
such as BraliTnins, etc., are bom of the Futmsha. (5)

Com. — 'FroTn him,' fron\ the Pvrusha. ^Afjni,' the
Dyu lohi, a kind of abode for man. That Agni is

132 MUXDAKOPANISHAD.

described, 'Samidhah,^ fuel ; for vvhit-h the sun is. as it
were, a fuel ; for, it is by the sun that the Dyu loka is
lighted. From the moon emeroino- out of the Dy\i loka
paijanya, the second tire, is produced ; and from the
parjanya, the medicinal plants proceed, grow on earth :
and from the medicinal plants offered to the purusha
fire serving as the material cause the man (fire) sheds
semen on the Moman (fire). Thus oradualh' from the
parusha are prodiiced many living beings such as Brah-
oiiius, etc.; moreover, the helps to karma and their fruits
also proceed from the Puimsha.

<T^iTT?:=^: ^m ?rtf? ^^ ?titt^ ^W ^cnt ^f^^ i

From him the Rig, the Sama, the Vajur. Diksha.
sacrifices, all Kratus, Dakshina, the j'ear, the sacrificer
and the worlds which the moon sanctifies and the sun
illuminates. (G)

Corn. — How ? ' Tasmat,'' from the Purasha ; ' Rlchafi
the mantras whose letters, feet and endings are deter-
mined and which are marked liy Ckhandas (metre)
like the gayatri. Sama with its fivefold aiid seven-
fold classification characteiized by stkoha and oWwr gita
(music). ' Yajus,'' mantr(fs in the forin of sentences.

WITH SKI SANKAKA'S COMMENTARY. 133

whose letters, feet and endings are determined by no
rules. Thus the threefold nuintras. ' Dikshxi', res-
trictions such as the wearino- of a rtioiinjee (a kind of
cord), etc., imposed upon the })erformer (of a sacrifice).

* Yajiuia,^ all sacrifices such as Agnihotra, etc. ^Kratu'
sacrifices whicli recjuire a y>tp(i (i.e., sacrificial })Ost).

* Dakshiiuih,^ rewards distributed in sacrifice from a
single cow up to unbounded whole wealth. 'Year,'
stated time as a necessary adjunct of laiiina. ' VajariKiTuC
the ])erformer, i.e., the sacrifices The worlds which
are the fruits of liis karnid are next described " whicVi
the moon renders sacred and where tlie sun shines'";
these are attainable by the northern and southern
routes and are tlie fruits of the kdriiia i>erformed by
the knowing' and the ignorant.

MI«UIMl4V Jfl^^lt cfT<« «»«T m^ SW=^^ avij^ II ^ n

From him also the devas are variously born, the
sadhyas, the men, the cattle, the bird, the pi'ana and
the ap(vna, the corn and yava, tapaa, devotion, truth
Brahinacharya and injunction. (7)

Com. — T(i87nat, 'from him also, from the purusha.
'Variously.' in various groups such as vasiiS, etc. Sdmyra-

134 MUNDAKOPANISHAD.

&utah, well bom. Sadhyas, a si)ecies oi Devas. Men
those that are entitled to perform karma ; cattle, both
of the village and the forest. Vayamsi, birds. The
food of men, etc.. The Prrtwt and the Apana; corn
and yava, to be used for making- havis (oblations).
Tapas, both as an indispensable adjunct to karina
whose efficacy lies in the purification of the performer and
as an independent means of attaining the fruits oikarTna.
Devotion, that state of inind which })recedes the mental
calm and a belief in a future state necessary to the ac-
complishment of all human ends. Similarly, truth, i.e.,
avoiding falsehood and speaking out wliat has really
happened, without harm to others. Brahmacharyani,
absence of sexual intercourse. Injunction, the state-
ment of what ought to be done.

m ^ ^^r "^ =^»T^ STRTT 5?T^T Mf cTT: m m II ^ II

From him are borne the seven j/)YMirt8, the seven flames,
their sevenfold fuel, the sevenfold oblation and these
seven lokas where the pi'anaf! move, seven and seven
in each living being lying in the cave, there fixed. (8)

Com. — Again the seven po^anaa, i.e., (organs of sense)
in the head are born of this purusha alone. ' Their

WITH SKI SANKAKA'S COMMENTARY. 135

seven flames,' their light which enlightens their objects.
Similarly, the sevenfold fuel, their sevenfold objects ;
for, it is by these objects that the jjvawis, i.e., organs
of sense are fed. ' The sevenfold oblations ', the percep-
tions of the sevenfold objects ; for, another S^^titi says :
" He offers the oblation which consists in the i)ercep-
tion of the objects b}' the senses." The seven lokas,
i.e., the seats of the senses where the j/i'muia move.
The clause " where the pi^aiuis move " is intended to
exclude the vital airs, i.e., pixtiut, apctna and the rest.
' Lying in the cave,' lying during sleej) in the lx)dy or
the heart. ' Fixed,' fixed by the creator. ' Seven and
seven', in every living thing. The meaning of the
context is that all hit^na performed by knowing men
who propitiate their Atman and the fruits of such
karma as well as the kaiifna jjerformed by the igno-
rant and their means and fruits ; all these proceed only
from the highest and the onmiscient puruafut.

From him proceed the oceans and all the mountains
and the diverse rivers ; from him also, all the medicinal
plants and taste, by wliich encircled by the Bhutas, i.e..

136 MUNDAKOPANISHAD.

gross elements, the intermediate Atman, i.e., subtle
body is seated. (9)

Com. — ' From him,' from the purusha. ' The
oceans', all, the salt ocean, etc. ' Mountains', the
Himalayas and the rest are all from this purusha.
^ Syandante,^ flow. ' Rivers', such as the Granfifes.
■' Sarvarupah,' of many forms. From tliis purusha,
also proceed, the medicinal plants, such as corn, yava
paddy, etc. ' Taste,' sixfold such as sweetness, etc. 'By
which', by which taste. ' Bhutaih,^ by the five ^ross
bhutas. ' Pariveshtitah% encircled. ' Tishthate\ is
seated. ' The internal At7ruin\ the subtle body, so
■called, because it is the Atman, as it were, intermediate
between the <>ross liody and the soul })roper.

5^T '^t f^^ ^ cT^ ^^ TngrTJI I

The purusha, alone is all this universe — Kai'7)ia
and Tapas. All this is Brahman, the highest and
the immortal who knows this as seated in tlie cavity
of the heart, unties the knot of ignorance even here.
Oh good U)oking youth I (10)

Com. — Thus, out o( purusha, all this is born ; there-
fore, as the Sruti says '* Th<> name is mere speecli. a

WITH SHI SANKARA's COMMENTARY. 137

modification and a falsehood and the purusfixi alone is
true. " Therefore all this is only puruaha. The uni-
verse has no separate existence apart from purn^ha.
Hence to the qu^^stion propounded " 0 Bh/igavan, by
knowing" whom, all this becomes known," the answer
has been gi\en, i.e., when this purushi, the supreme
Atmaii, the first cause is known, it becomes clear that
all this universe is puriisha and nothintj else exists
excejjt him. What then is this " all," it is thus explain-
ed. Karriia is of the nature of A<jidhotra and the rest.
Trt//rt8, knowledge and the fruit due to it. By 'all'
this nuich is meant. And all this is evolved out of
Brahmum. Therefore everything is Brahman. He
who knows that he himself is this Brahman the high-
est and the immortal placed in the hearts of all living
beings, destroys the dense tendencies of ignorance.
Iha, even while living .and not merely after death.
Soumya, go(xl looking.

o

Here ends the commentary

on the first part of the

Second Mundaka.

SECOND
ifluuiiakopanishnj),

:o:

PART. II.

^TH IM ^ II

Bright, well-fixed, movino- in the heart, great and
the support of all ; in him is all this universe centred,
what moves, breathes and winks. Know this which is
all that has form and all that is formless, which is to
be sought after by all, which is beyond the reach of
man's knowledge, and the highest of all. (11)

Com. — It is now explained how the akshara which
is formless, could be known. A'vihi, briglit, shining
as the percipient of sound, etc., according to the Sruti,
" It shines through its conditions of speech, etc." It
is seen in the heart of all living beings a|)pearing
there with the attributes of seeing, hearing, thinking,
knowing, etc. This Brdhnutn shining is Sannihita,i.e.,
well seated in the heart. It is celebrated as guhacha-

WITH SRI SANKAKA'S COMMENTARY. 139

ran because it ino\es in the oa\ity in mcxles of seeinf:^,
hearinpf, etc. ' Great', because it is greater than all.
Padam, reached by all, because it is the seat of all
objects. How is it said to be great, etc ? Because in
the Brahrrutn all this universe is centred as the various
spokes are in the wheel-ring of the chariot. Ejat,
moving, i.e., birds, etc ; pvftiut, l)reatlies, i.e., men,
cattle, etc., Imving prana, aparyi, etc ; and' winks', all
that winks and all that winks iiot, from the force of
the particle cha ; this in which all is centred, know, 0
disciple, that that is j'our own atitum ; both 8at and
asat ; for without it, 8((t and (laat, that which has form
and that which has not, i.e., the gross and subtle
do not exist. Varenyam, covetable ; because of all
objects it is the only eternal entity. Pararit, distinct
from, or, beyond ; this is connected with the expression
" knowledge of men" though remote ; the meaning is
that it is beyond the reach of wordly knowledge.
Varishtkam, the highest of all ; because of all that iji
high, the Brahman is pre-eminently high, being free
from all faults.

«^?t ^TPI M« II "WW

140 MUNDAKOPANISHAD.

What is brioiit, what is smaller than the small, in
what are centred all the world and those that live in
them is this immortal ^rr/Amfm. That ifi prana, that
is speech and mind. That is trne and immortal ; ftood
lookint>- youth. Strike thy mind upon that which
should be struck by the mind. (12)

Com. — Besides it is archmiai, brioht, because it is
by the lioht of the Brahman that the sun, etc., shine ;
ao^ain it is subtler than the subtlest (i.e.,) £>Tain, etc.
From the particle chi, it is su<;gested that it is bip;i>er
than the biojrest, such as earth, etc. Tn whom all the
worlds such as earth, etc., are fixed and men and tlie
rest, inhabitants of those worlds ; for all are well-
known to depend ujjon '' Intellifyence", i. e.. Brah7nan ;
this immortal Brahman on which all depend is praoui,
speech, mind and all the instruments. It is their
internal intellii^ence for the whole combination of
pra'iui, senses, etc., is dependent upon that intellioence,
accordino- to the Srati ' It is t]\^^prana of prana, etc.
This immoital Brahmau which is the internal intelli-
gence of prana. etc., is true and, therefore, endless.
Veddhavyam, should be seized by tlie mind. The
meanin<j is that the mind should be concentrated
upon the Brahman. This beini>; so. 0 <;ood lookiuij;

WITH SHI sankaha's commentaky. 141

youth, strike that. i.e.. coiicHntiate your mind upon
that Brahrtum.

HavinfT taken the bow furnished by the Upcnnskffds,
the oreat weapon — and tixed in it the arrow rendeied
pointed by constant meditation and havinj^ (hawn it
with the mind fixed on the Brahnuin, hit, ^ood lookinir
youtli ! at tliat mark — the immortal Brahman. (13)

Com. — How tliat is hit is now exphtined. Dkanuh,
tlie bow. GHhitva, ha\in«if taken. Upanishdthtnt
bom in, i.e., well-known in the Upaaishads. Maha-
strarti, oreat wea})on, i.e., the arrow ; fix the arrow ; of
what (juality is stated. Upaaanis'itam, rendered point-
ed by constant meditation, i.e., purifiefl ; after fixing;
it and drawino- it, i.e., havintj; drawn the mind and the
senses from their external objects and bendin«', i.e.,
concentrating- them on the mark, for the bow here can-
not be bent as by the hand; hit the mark — the im-
mortal livdhtnun—HWyxi^ defined with thy mind, Oh
good looking^ youth, engrossed by meditation upon thi&
Brahnum.

142 MUNDAKOPANISHAD.

■^s^Tm^ >«^?i ^?^T!^^r ^^ II ^ V II

The Prmmva is the how, the At7nan is the arrow and
the Brahonan is said to be its mark. It slioiild he hit
by one who is self-collected and tliat which liits becomes,
like the arrow, one with the mark, i.e.. Brahman. (14)

Com. — What the bow and the rest above referred to are,
is exi)lained. The Pranava, i.e., the syllable " Oin " is the
bow ; as the bow is the cause of the arrow entering- into
the mark, so the syllable " Om" is the cause of the
Atvian enterinoj into the Brahman ; for it is only when
purified, by the repetition of Pranava, that the AtTruin
supported by it becomes fixed in the Brahman without
obstruction, as the arrow by the force of the bow is
fixed in the mark. Therefore the Pranava is like a
bow. The arrow is the ParatiuUman itself conditioned
as the Atnum having entered the body here, as the sun
enters the water, as the witness of all states of con-
sciousness. That, like an arrow, is discharged towards
itself — the immortal Brahman. Therefore the Brah-
nnan is said to l)e its mark, because it is seen to be the
Atmun itself by those who fix their mind ujion it as
on a mark. Tiiis being so, the Brahman wliich is tlie

WITH SlU SANKARA'S COMMENTARY. 143

mark should be liit by one wlio is self-collected, i. e.,
who is free from the excitement caused by a thirst to
get at external objects, who is disgusted with every-
thing, who has con(juered his senses and whose mind
is concentrated. When that is hit, the Atnuiii becomes
like the arrow, one with the mark, i.e., the Brahnum.
Just as tlie success of the arrow is its becoming one
with the mark, so the fruit here achieved is the Atrnan
becoming one with the immortal Brahviuvn by the
dispelling of the notion that the body, etc., is the
Atrruvn.

He in whom the heaven, the earth, the antaHksha
(sky), the mind with the pi'anas are centred ; know
him to be the one A htuin of all ; abandon all other
speech ; this is the road to immortality. (15)

Com. — As the " Immortal" cannot be easily grasped
by the mind, the rei)etition is for the jmrpose of
making it more easily cognisable. He, the immorta,!
Brahman, in whom Dyoith, earth, and antaHksfut are
centred, as also the mind with the other instruments ;
know him, 0 disciples as "the one," the supix)rt of

144 MUNDAKOPANISHAD.

all ; the Atniati, i.e., the internal principle of your-
selves and all livino' beings ; haxino' known that, leave
oflF all other speech of the nature of "" Apara vidya " as
also all Kai'Tiia with their aids elucidated by it ; for,
this, i. e., the knowledoe of the Atmmi is the road to
the attaintment of emancipation, the bridoe as it were
by which the great ocean of Samsara is crossed, as
another Sruti says " having- known him thus, one
travels beyond death ; there is no other rotid to
emancipation. "

Wliere the nerves of the body meet together as the
spokes in the nave of a wheel, this xitDiani^ within it
variously bom ; meditate upon " Om" as the Atnian.
May there be no obstacle to yonr going to the other
side beyond darkness. (16)

CoDi. — Within the heart where all nerves running
through the body meet together, as the spokes in the
nave of the wheel, this Atman, spoken of, dwells with-
in, as the witness of the states of consciousness, seeing,
hearing, thinking, knowing and af^ it were, being
variously born by the modifications of the mind, such

WITH SHI SANKARA'S COMMENTARY. 145

as anger, joy, etc ; men in the world say 'He has become
angry, he has become ''joyful ", according to the
conditions of the internal sense (mind) ; meditate
ni)on Atman having the syllable " Om " as your
support and imagining as stated. And it has been
said " the jjrecejjtor who knows must instruct the
disciples. " The disciples are those who being desirous
to .acquire the knowledge of the Brahman, have
renounced Karma and taken the road to emancijiation.
The prece})tor gives his benediction that they may
attain the Brahiiian without hindrance ; svrtsfi vah
paraya, let Him be without hindrance to your
reaching the other shore. Paraatat, beyond ; bej'ond
what ? Beyond the darkness of ignorance, i. e.,
for the realisation of the true nature of the Atman
devoid of ignorance. He who should be reached after
crossing the ocean of Samsara and who is the subject
of the Para vidya.

mcTT^cT: I

Tfrq^^rf^ vftn ^^^^T^rgct ^^rrf^ II 'i ^ ii

This Atman who knows all and all of everything

and whose glory is so celebrated on earth is seated in

10

146 MUNDAKOPANISHAD.

the ((has of tlie brioht city oi' Brahman. He is condi-
tioned by tlie mind, is the leader of the/>ra>w, and the
body and is seated in food, / . e., the l)ody fixins; the
intelligence (in the cavity of their heart). The dis-
cernino- people see by means of their superior knowledge
on all sides the atnutn which shines, all bliss and im-
mortality. (17)
Com. — Where He is. is now ex])lained ; the terms
' sarvajita'' and ' sarvavif ha\e already been exi)lain-
ed. He is a,<j;ain described ; by the expression '* whose
<;lory is this" is meant " whose olory is celebrated."
What is that glory ? By whose commands stand sup-
j)orted the earth and the sky, by whose command,
the sun and the moon always rotate as the Hamino'
fire-brand. By wliose command the rivers and the
seas do not overstej* their limits, whose command all
that is moveable and immoveable likewise obey, whose
commands in the same way, the seasons, the solstices.
and the years do not transgress ; by whose commands
all kantha, tiieir ])erformers and their fruits do ii()t
likewise go beyond their ai)j)ointed time ; that is Jiis
glory. lihuvi, in the world. This I)ev<( whose is all
this glory and who is omniscient. J)iv//e, bright, /. e.,
illuminated by all the states of consciousness. Brahma-

WITH SKI SAXKAHA's COMMENTARY. 147

pure, in the lotus of the heai-t, so called because the
Brahnum is always riianifestiug himself there, in the
form of intellioenee. Vt/oruni, in the akfis, within the
cavity of the jieart. Ife is lierceived (t8 if seated there ;.
liecause, otherwise, motion to or from, or fixity in a
place is not possible for him who is all-pervadint^ like
the ak((,8. Manoiaa(/((, because seated in the heai-t, he
is perceived only by the modifications of the mind.
(Thus) conditioned by the mind. Leader of the prmui
and the bod}', because he lejids the prtitia and the
Ixxly from one ^ross !x)dy into another bixly. Prutlsh-
thitahj fixed. Anne, in the fo<:Kl, /. e., in the body
which is a modification of tln» foinl eaten and whicii
i;rows and decays day by day. HHckiyaiii,
intellect. S((naulh(i(/<f,i\\\u*^ — in the cavit}' of the
lotus ; for, the Atinan is really seated in the heart
and not in the food. Tat, the entity of the
Atni((n. Vijminemi, i\y kn()wled^;e, thorouj^h, produced
by the teachingis of the sastras and the preceptor, and
arising from ccmtrol of the mind, contrt)! of the senses,
meditation, complete renunciation and freedom from de-
sire. Paripdsyaidi, see on idl sides full. JJhinih, the
discernino-. A'}l(l}ularltpam,fv^'^'U■o]u all dani;:ers,miserie»
and troubles. Vibhati, shines nuich in one-self always.

148 MUNDAKOPANISHAD.

When he that is botli hi^h and low is seen, the knot
of the heart is untied ; all donhts are solved ; and all
his karma is consumed. (18)

Com. — The fruit of the knowledge of the Paramat-
man is stated to be the following. Loosened is " the
knot of the heart," i.e., the group of tendencies in the
mind due to ignorance, the desire which clings to the
intellect accoi'ding to the Sruti " The desires which lie
imbedded in the heart, etc." This is attached to the
heart (intellect) not to the Atman. Bhidyate, under-
goes destruction ; doubts regarding all knowable
things have their solution — doubts which perplex
worldly men up to their death, being (continuous) like
the stream of the Granges ; of the man whose doubts
have been solved and whose ignorance has l^een dis-
pelled, such karma as was anterior to the birth of
knowledge in this life, such as was performed by him
in previous births and had not begun to bear fruit and
such as was existing at the birth of knowledge come to
an end ; but not that karma which brought about this
birth, for it had begun to bear fruit. He, " the omni-
scient", not subject to aamsara ; ' both high and low,'

WITH SKI SANKAHA's COMMENTARY. 149

high as beiiijc^ the cause and low as being the effect ;
when he is seen directly as " I am he", one attains
emancipation, tlie cause of samsara being up-rooted.

The stainh^ss indivisible Jhvdiinan, the pure, the
light of all lights is in the innermost sheath of golden
hue. That is what the knowers of the Atman know. (19)

CoTii. — The three following texts briefly elucidate
the meaning already expressed. Hiranmaye, golden,
i.e., full of light, or bright with intelligence and
knowledge. ' The highest sheath', sheath, as it
were, of a sword ; hy/hest, because it is the place
where " tlie Atman is realised as located" and
because it is the innermost of all. Yirujmu, free
from the taint of ignorance and all other faults.
Brahma, because it is the greatest of all and
Atman of all. Niahkalam, that from which the
kalaa had proceeded, i.e., devoid of parts ; because
it is untainted and devoid of jjarts, therefore it is
subhram or pure. The light of all lights, whose light
enlightens even those that illumine all other things
such as lire, etc. The meaning is that the brightness
of even the fire, etc-, is due to the splendour of the

150 MUNDAK0PAN18HAI).

intelligence oi the Brahman within; the light of the
Atiiian is the highest light which is not illumined by
•other lights. 'The knoweis of the atinan\ those dis-
<,'erning men who know the Self as the witness of the
objective states of consciousness regarding sound and
the rest ; as it is the highest light, it is only those who
follow (are in) the subjective state of consciousness,
not others, who follow (are in) the jterceptions of ex-
ternal objects, that know it.

cT*T^ ^PcTJTg*TTm ^k cT^ ^^^^\ ^^'i^i mnw ii ^^ li

The sun shines not there, nor the moon and the
stars. Nor do these lightnings shine. How could
this fire? All shine after him who shines. All tliis
is illumined by his radiance. (20)

Com. — How that is the light of all lights is explain-
ed. The sun. though enlightening all. does not sliine
in, i.e., does not illumine the Brahnuin wliich is his
Atman; for, the sun illumines the whole universe
other than the Atmai) with the light of the Brahman,
but has not in himself the cajjacity to illuminate.
Similarly neither the moon and the stars nor the light-
ning shines. ITow could this tire which is in the range
of our vision ? Why dilate ? 'I'his universe which

WITH SHI sankaha's commkntaky. 151

shines, sliiiies with tlie li^ht of Him, tlie T^ord of all,
wlio shines hein<^ liiinself luminosity. Just as water and
the rest hy their contact with fire, heat with the heat
of tlie fire, but not by their own inherent i)Ower, so all
this universe, the sun and the rest shine with the liolit
of the BraJmian. As it is the livuhinan alone that
thus shines and shines with varjinj^f li^ht in its diverse
manifestations, itself luminosity, is infeiTed ; for, that
whicli is not itself lio;ht cannot ilhnnine others as we
see that ])ots, etc., do not illumine others and that the
sun and the rest liavinj;' li^ht, illumine others.

All this before is immortal Bi'uh'inan; certainly all
behind is Brdhiimii ; all to the south and to the noith ;
all bellow and all alone stretched out, i.e., extended, all
this is certainly £ra^'/.>wt?i, the liio;hest. (21)

Com. — The statement. Brahman alone the li^ht of
lights is true and tliat all else is only its modification,
a matter of speech is a mere name and falsehood first
made and logically demonstrated at len^'th (after-
wai-ds) is affirmed aijain as a conclusion by this
mantra. That which is before us and which, in the eyes
of the i«^norant, appears to be not Brahman is certainly

152 MUNDAKOPANISHAD.

Brahman. Similarly what is behind us ; so, that
to the south ; so, that to the north ; so, that below,
and that above and all that is extended everywhere in
the form of effect, appearing otherwise than Brahman
and possessed of name and form. Why say much ?
All this vast universe is Brahman certainly. All percep-
tion otherwise than as Brahman is mere ignorance,
just as the perception of a sequent in a roi)e. The de-
claration of the Vedas is that the one Brahman alone
is really true.

;o:

Here ends the second i)art of the second
Mundaka.

THIRD
illunbaliopmu5l]a5,

PART I.

5T ^^w H^iTT H^r=T ^^J^ i^ qfr^^inrr i

Two inseparable coiMi)ani()ii.s of fine plumage perch
on the self-saine tree. One of the two feeds on the de-
licious fruit. The other not tasting of it looks on. (1)

Com. — Tiie Fara vidyii has been explained, by which
the inunortal ' pnrasha^ or the Truth could be known,
by whose knowledge the cause of Sdinsara, such as
the knot of tiie heart, etc., can be totally destroyed.
Yoga which is the means to the realization of the
Brdkniaii has also been explained by an illustration
" taking the bow and the rest." Now the subse-
(pient portion is intended to inculcate the auxiliary
helps to that yoga, as truth, etc. Chiefly, the truth
is here determined by another mode, as it is ex-
tremely difficult to realize it. Here, though already

154 MUNDAKOPANISHAD.

done, a vumtrd (brief) as an aphorism is introduced
for the piirpose of asc'ei'tainin£>' tlie alisohite entity.
Suparnau, two of oood motion or two liirds ; (the
■"word Snparua" beino- used to denote birds <>enerally) ;
Sctyujau inseparable, constant, companions ; Sdhhaynn,
hearino- tlie same name or liavin<j; tlie same cause of
manifestation. Kein^' thus, tliey are perched on the
same tree (* same,' because the place where they could
be perceived is identical). ' Tree ' here means ' body ;'
because of the similitude in their liability to be cut
or destroyed. PiirishdsvKJate, embraced ; just as
birds oo to the same tree for tastin*^' the fruits. Tliis
tree as is well known has its root hi^h up {i.e., in
Brahman) and its branches (j/t'ana, etc..) downwards ;
it is transitory and has its source in AvyaJda (titayd).
It is named Kshetra and in it hant>- the fruits of the
karma of all living thin<j;s. It is here that the A tinan,
<'onditioned in the subtle body to which ionorance,
desire, karma and their unmanifested tendencies clino'.
and Isvara are j)erched like birds. Of these two so
])erched, one, i.e., kshetrajna occu]>yin«; the subth'
body eats, i.e., tastes from ionorance the fruits of kamia
marked as hapjaness and niisery, j)alatable in many and
diversified modes; the other, i.e., the lord, eternal.

WITH SKI SANKAHA'S COMMENTARY, 155

pure, inte]li<fent and free in his nature, omniscient
and conditioned ]\v inaya does not eat ; for, lie is the
director of both the eatei- and the tliinj^ eaten, by the
fact of liis mere existence as the eternal witness (of
all) ; not tastin^', he merely looks on ; for, his mere
iriinefifiiiuj is direction, as in the case of a kinp;.

On the self same tree, the Jivn drowned as it were
und peri)lexed, grieves owin^; to hel]>lessness, But
when he sees the other, the lord who is worshi])i)ed by
all, and his j^lory, he l>ecomes absolved from ^rief. (2)

Gmti. — In this state of things, the Jiva^ i.e., the
•enjoj-er occui)yin<> the body as above described, under
the heavy load of ignorance, desire and thirst for the
fruits of J\((riiu(, etc., sinks down like a i>ottle-«^ourd in
the waters of the sea, is c(mvinced lieyond doubt that
the ])ody is the atni<(i( and thinking that he is the son
of this man or the <;reat-^randson of that, lean or stout,
with or without <>;ood (|ualities, is enjoying or suffering;,
and that there is none but him, is boiTi, dies, is united
with and })arted from relations and kinsmen ; therefore,
he orieves from helj)lessness thus : '* I am <^ood for
nothino' ; I ha\e lost my son ; my wife is dead ; what

156 MUNDAKOPANISHAD.

avails my life" and so forth and is subject to anxiety
from ignorance owing to numerous kinds of troubles ;
but when thus constantly degenerating in births, of
pi'etas, beasts, men and the like, he Imppens, owing
to the result of pure deeds stored up in many
(previous) births to be instructed in the path of Yoga
by some preceptor sur})assingly compassionate and
being qualified by abstinence from giving pain, truth
speaking, continence, complete renunciation and con-
trol over the internal and external senses and with his
mind concentrated, finds by dint of meditation, the
other who is approached by different paths of Yoga
and by the followers of Karma distinct from him,
conditioned in the body, not subject to the bondage of
Samsara, unaffected by hunger, thirst, grief, ignorance,
decay and death and lord over all tlie universe and
thinks thus : " I am the at'iuan, alike in all, seated in
every living thing and not the other, the illusory atmaiiy
enclosed under conditions created by ignorance and this
glory — this imiverse is mine, the lord of all." then he
becomes absohed from grief, i.e., is released entirely
from the ocean of grief, i.e.. his object is accomplished.

WITH SKI SANKARA'S COMMENTARY. 157

Wlien tlie seer sees liim of golden line, the creator,
lord, Furvshd, and the source of (Apara) Brahma,
then the knower. havin<> shaken off all deeds of merit
and sin, attains supreme equality, being- untouched
with stain. (3)

Com. — Another mantra also conveys the same
meaning at length. Yada, when ; Pasyaha, one
who sees, i.e., a learned man, i.e., a man of prac-
tice. Rukniavarnam, of self-resplendent nature,
or, of imi)erishable brightness as that of gold.
* Creator,' of all the universe; * Brahma yonim'
the Brahman who is the source of the mani-
fested Brahman. When he sees the Brahman thus,
then the learned man shaking off, or burning away
good and bad deeds, forming a bondage to their root
and being unaffected, i.e., freed from grief, attains
that supreme equality which is identity with the
Brahman. The equality in matters involving duality
is certainly inferior to this.

^TcR^T^ ^TcJTTIcr: ^^TT^m ^^f^ im'- II ^ II
This is, indeed, Pran/(,i. e., /swent, shining variously
with all living beings. Knowing him, the wise man
becomes not a talker regarding anj'thing else. Sporting

1.58 MrXDAKOl'AMSHAD.

in self. (U'liiilited in self ;ni(l (loin;^- nets (enjoined)^
tliis man is the best of those who know the Brah-
'man. (4)

Cmn. — A^j^ain tin's Tsi'dra is the j/t'anH of prdua^
This, now treated of. ' All living- thinos,' from the
Brah'nian down to the woiju. The instrnjnental case
in " S'(rvahhitt((ih" has the force of " thns become,"
The meanini;' is ' existinii in all living things, i.e., the
((tnifdi of i\]].^ Vibhati, shines varionsly. The man of
knowledi;*^ who directly realises Him who is in all
thinfi^s as his own Atncdu and thinks *' 1 am he" does
not become an ativadin. merely by the knowled<;-e of
the import of the rit<(h(iv<iky(i. Ativddi, means one
whose natnre is to talk of all other things more, when
he sees that all is the Atnidn and nothing' else exists ;
how then could he talk of anythini; else. It is (mly
where one sees anything' else, he could well talk of
that ; but this man of knowledge sees, hears and knows
none other than the Atiiyiii ; so. lie is not a talker of
anythini;' else. A^aiu. lu^ is an <itiu<(kriddh, i.e.. one
whose >;])ort is within his own AtuKdi and not elsewhere,
such as son. wife, etc. Sijnilarlv, he is ((irnar<UiJt, i.e.
one who delights or revels in his own Atiiidx. The term
/^v?VZu or ])lay re(|uires some ('xternal help. Hut delioht

MUNDAKOPAMSffAD. loi>

or revellinfj does not recjuire any exteniHl liel}) hut
indicates merely the attachment to an external olyect.
This is the distinction. Similarly, kriynvnn, i.e.,
one whose activity consists in knowled«>;e, jneditation,.
freedom from desire, etc. Hut if the reading he
" (d'liKiratikriyavan " (a compound) the meaninj^ is he-
whose activity is mere deli<;ht in iiinri ; as l>et\veen the
Bahuvri/d and the *' 'nuttup " endinii', one is sufficient
without the other ; hut some contend that the single
com])oun(l. denotes a comhination of hoth karma, i.e.,
A(/iti/iotr((' and the rest, and the knowledoe of
Brahmiau. It is not ]»ossil)le for one to he play-
ing; with external ohjects and at the same time to
he delighted in self. It is only the man who has
turned away from extrrnal activity that hecomes
d('lii;hted in self; fou, external ai'tixity and delighted in
itself aie opposed to each otlici' ; for, it is not possihle
that darkness and li^ht could exist in the same place.
Therefore, the statement that a condonation of karhia
and knowledge is inculcated hy this text is certainly
the ]irattle of tht^ ignorant. This also follows from
the ISi'ictis " Leave otf from all other speech '' and " hv
renimciation of Kuriita, etc." Therefore, he alone is
" kriyava/i'^ whose actixifv (•on>i>ts in knowledge.

%

160 WITH SRI kSANKARA'S COMMENTARY.

meditation, etc., and who ii^a Sanyasin not transoress-
ingthe limits of proliibitoiy injunctions. Such a man
as is not an ativadin, as sports in his own self, as deliolits
in himself and as is a Kriyavan (whose activity is
aforesaid) is the first among all the knowers of Brahman-

^?cT:^fT> ^fcTW ff 5I^r ^ T^f^ TcT?t: ^mCw: II y, ii
This Atinan witliin tlie body, resplendent and pure,
can be reached by truth and tapas, by sound know-
ledge and by abstinence from sexual pleasures constant-
ly practised ; he is within the body, resplendent and
pure ; him, assiduous Sanyasins see, their faults
removed. (5).

Com. — Now truth and the rest chiefly characterized
by restraint are enjoined upon a hhikshii, i.e., mendi-
cant, as auxiliary aids ^ith sound knowledge ; he
should be attained by truth, i.e., by abstaining from
falsehood ; as also by tapas, i.e., by concentration of
the senses and the mind, which is declared to be the
highest tapas ; for, it is this which is of greatest liel j»,
as it is turned towards beholding the Atnum, not the
other forms of ffrjiws, such as the ]»erfonriance of the
chandrayana (a penance), etc. " Tbis Atmau should
be attained " should be read into every clause. ' Hy

WITH SKI SANKAHA'S COMMENTARY. 161

good knowledge ', by beholding the Atman as it really
is. ' By Brahriiacharya,^ by abstinence from sexual
pleasure. NityctTti, always. The word " always '*
should be read with every one of the words ' truth/
' tapas,'' etc. Just as a lanij) within a building illu--
mines every part of it, it will be said, later on, that
they seethe Atm(in in whom there is neither deceit^
nor falsehood, nor cunning. Who this Atnuiii is that
should be attained by these aids is explained. ' Within
the body,' in the midst of the body, i.e., in the akas of
the lotus of the heart. ' Resplendent', of golden hue.
Subhra, pure. The yatayah, i.e., those who are habit-
ually seeking, i.e., the Scmyamis, 'their faults removed, *"
i.e., devoid of all taint of mind such as anger, etc., find
this atman. The drift is tliat tlie atTnan is attained,
by Sanyaaiiis with these aids as truth, etc., constantly
practised and cannot be attained by them occasionally
practised. This text is a eulogy of such aids as
truth, etc.

m^^^ ^^^fr\ ^^^ h^^ t^^t f%?mT ^?jr: i

Truth alone wins, not falsehood ; by truth, the De-
vayanah (the path of the Devas) is widened, that by
which the seers travel on, having nothing to wish for

11

162 MUNDAKOPANISHAD.

to where there is that — the hiohest treasure attained
by truth, (6)

Com. — Truth alone, i.e., he who speaks the truth
alone, wins ; not he who utters falsehood, for there can
be neither victory nor defeat between abstract truth and
falsehood where they do not clino- to men. It is well
known in the world that he who utters falsehood is de-
feated by him who speaks the truth ; not the converse-
Therefore, it is establislied that truth is a strong' auxi-
liary ; again, the superiority of truth as an aid is also
known from the sastras; how ? It is only by truth, i.e.,
by a determination to speak what had occurred, the
road named " Devayanah" (the way of the gods) is wid-
ened ; i.e., is kept up continually ; by which road,
seers free from deceit, delusion, fraud, pride, vanity
and falsehood and having no desires, go about to where
the absolute truth, the highest treasure covetable by
man and attainable by the important aid, trutli, exists.
The exjiression " where the greatest, etc.," is connected
with the preceding clause " the road by which they go
is widened by truth." What that is and what its
characteristics are, will be ex})lained.

WITH SKI SANKARA'S COMMENTARY. 163

That sliiiies as vast, heavenly, of unthinkable form
and subtlei- than the subtle, much farther than the dis-
tant, near, also here, and seen fixed in the cavity, by
the intelligent. (7)

Com. — The Bralcman now treated of and attainable
by truth, etc., is vast, because it is all-pervading' ;
' heavenly, ' self-luminous and iniperceivable by the
senses. Therefore alone, is it that its form is unthink-
able ; it is subtler than even the subtle, such as the
akas and the rest ; for, beinji the cause of all, it is of
unsur}mssino- subtlety. Vibhdti, shines diversely, i.e.,
in various forms such as that of the sun, the moon, etc.
Again it is farther, even from the most distiint i)lace8 ;
for, the Brahtmin cannot be in the least approached by
the ignorant. It is also near, i.e., in the body
itself; because, it is the atiiian of those who know and
because it is within all, from the SruU which declares
it to be even within the akas. ' In those who see,'
among the intelligent men. ' Fixed,' seated, i.e.,
seen by yof/is, as possessed of the activity of seeing, etc.
Where ? in the cavity, i.e., in the intellect ; for, it is
seen as lodged there by those who know ; still, though
lodged there, it is not seen by the ignorant, as it is
veiled by ignorance.

164 MUNDAKOPANISHAD.

^HM«I<T f^5i?ef^cTcT^5 cT T^^ f%^^^ ^^1^^J^: II ^ II
He is not grasped by the e5'e ; nor by speech ; nor
by other senses ; nor by ta/pas ; nor by hamna ; when
one's mind is purified by tlie clearness of knowledge,
then alone he sees the indivisible (BraJmimi) by con-
templation. (8)
Corn. — Again, a special aid to the attainment of
Brahman is explained. It is not seen by the eye of
anybody, because it has no form ; nor is it grasped by
speech, because it cannot be the subject of words ; nor
by the other senses. Though tapas is an aid to the
attainment of all, the Brahman cannot be reached by
Karma enjoined by the Veda,8, such as agnihotra and
the rest though their greatness is well known. What,
then, is the means by which it could be grasped is
explained. Giuitut p^'asadenci, though the intellect in
all men is by nature comi)etent to know the Atimin,
still being polluted by such faults, as love for external
objects, etc., and hence unclear and impure, it does not,
like a stained mirror and muddy water, grasp the
entity of the Atman thougii always near ; but when, by
removalof the polluting taint, such as desire, etc., pro-
duced by contact with the objects of the senses, it is

WITH SRI SANKAKA'S COMMENTARY. 165

made clear and calm like mirror and water, then the
intellect becomes clear ; by this clearness of the intellect
the mind is purified and the man becomes competent
to realize the Brahman. Therefore, he sees the At7)ian
which has no jjarts, by meditation, having recourse to
such hel])s such as truth, etc., having controlled his
senses and with a concentrated mind.

This subtle Atiiytn should be known by the mind
as being' in the Ixxiy, whose pi'aiut entered in five
different forms ; the mind in all creatures is jiervaded
hy theae pi'amis. When it is jiurified, then tht^ Atman
shines out of itself. (9)

Co7n. — This Atnum, who is thus seen, is subtle and
should be known by the mind, i.e., by the mere in-
tellect purified. Where is this Atman ? In the body
which, prana in five different forms, has well entered.
The meaning is ; he should be known by the mind as
existing in the body, i.e., in the heart ; by mind, how cir-
cumstanced should he be known, is explained ; mind in
all creatures is j)ervaded by the j/ranas and the senses,

166 MUNDAKOPANISH AD.

as milk by oil, and fuel by fire. The mind in all
livina; beings is well known in the world, to be possessed
of intelligence ; when the mind is purified, i.e., freed
from the taint of grief, etc., then this Atman above-
defined shines out, shows itself out, by itself.

?r ^ ^m 3PTW cTt^ ^TRr^rlirHKIcJTf' SI^^^Id+IM: II ^ » II

Whatever worlds he covets by his mind, and what-
ever objects he wishes for the man of pure mind, he
gains those worlds and those objects ; therefore, let him
who longs for Bhuti (manifested power) worship him
who knows the atman. (10)

Com. — This text explains that the man who identi-
fies the atman of all with his own, obtains as the fruits
thereof, all that he longs for ; because of the fact that
he is the Atman of all. Whatever worlds, i.e., such as
those of the manes and the rest, he covets either
himself, or for others, or whatever enjoyments
he wishes for the man of ])ure mind who is
free from all grief and who knows the Atmaiij
he obtains those worlds and those t^njoy-
ments. Therefore, i.e., because the wislies of the

WITH SKI SANKARA's COMMENTARY. 167

knower of the Attnan are always realised ; let one who
longs for vibhutis propitiate the knower of the AtrtiaUy
whose mind is purified by such knowledge, by clean-
ing his feet with water, personal service, prostration
and the rest ; tlierefore, he is worthj' of worship.

-:o:-

Here ends the first part of
the Third Mundaka.

-:o:-

THIRD.
illunbaliopaiusl)o5.

-o-

PART II,

— :o: —

H ^TcTcTTJt 5r?I vrm ?T^ f^^ T%f|ct *TT% S^JJ |
^TTH^ 5^? % 5I^mT^ 5^>cT^%^cTf?cT qKT: IM =1 II
He knows tlie highest Brah7iian, the place where all
this universe rests, and which shines with clear bright-
ness. The intelligent, who, free from all desire, worship
this man, travel beyond this seed. (11)

Com. — As he knows the Brahman above defined, the
highest of all, the place where all desires rest, where
all the universe rests and which shines purely by its
own light, the intelligent, who free from yearning for
vibhuti and with a desire for emancipation, worship
even this man as the highest, travel beyond tliis seed,
i.e., the material cause of embodied existence, i.e., are
never born again of the womb, according to the
Sruti, ' He does not like any abode.' The meaning
is that one should worshij) such a knower.

AVITH SHI SANKAHA'S COMMENTARY. 169

^iqtv^: ^^^^ x^T^^: H ^mf^^i!^^ <T^ a^ I

He, who broods on and longs for objects of desire, is
born there and there with sucli desires ; but of him
whose desires have been fulfilled and who has realised,
the At7iian, the desires end even here (in this
world). (12)

Co7n. — This text shows that the primary hel]i to
liim who is desirous of emancipation is the renimcia-
tion of all desire, lie who covets visible or invisible
objects of desire, broodinj^ on their virtues is born
H<j;ain and apvin with those desires of external objects
which are incentive to the performance of good and bad
deeds. Wherever his desires direct him to j)erform
karnut for the realisation of their objects, he is bom
with those self-saiue desires in those objects. But of
him wlio from a sound knowledge of the absolute truth
has all his desires fulfilled, because the Atman is the
objectof his desireand whose Atinan through knowledge
has been made to assume its highest, i. e., true form by
the removal of the lower form imposed on it by igno-
rance, all desires impelling him to do meritorious and
sinful deeds are destroyed even while his bod}' lasts.

170 MUNDAKOPANISHAD.

The drift is that desires do not spring up, because the
causes of their rising are destroyed.

This ^-li»i,aii, cannot be attained by dint of study or
intelligence or much hearing — whom he wishes to
attain — by that it can be attained. To him this
Atmaii reveals its true nature. (13)

Com. — If thus the realisation of the attnan is the
greatest gain of all, it may be thought that means such
as study, etc., should be largely employed for its
attainment. This text is intended to dispel that
notion. This atmau which has been explained and
whose realisation is the highest object of human desire
cannot be attained by means of much study of the
Ved(i8 and the Sastras. Similarly not by intelligence,
i.e., by a retentive memory of the purport of writings;
nor by much heard, i.e., by nuich hearing. By what
then could the J. i«irt7i be attained 'is explained. The
Paramatman wliom this knower wishes to attain, by
that seeking alone can that Brahman be attained ; not
by any other means, because his nature is always
attained. What is the nature of this knower's attain-
ment of the ^iZ/y/y^y? is ex])lained. As pot, etc., reveals

WITH SKI SANKAKA'S COMMENTARY. 171

its form where there is li^ht, so does the Atman
concealed by ig;norance reveal his true nature when
there is knowledge. The drift is the wish for the
realisation of the Atrtum after renouncing all others is
alone the means to the attainment of the Atman.

This Ahnan cannot be attained by one devoid of
strength or by excitement or by tapas devoid of liiufa-
But of the knower who strives with tiiese aids, the
Atman enters into the Brahiiuin. (14)

Com. — Combined with the wish to realise the Atman,
strength, absence of excitement, and knowledge coui)led
with Sanyaaa are helps ; because this Atman cannot
be attained by one devoid of strength produced by
concentration on the Atman or by excitement caused
by associating with objects of the world, as son, cattle
and the rest, or by tapaa devoid of linga. ' Tapas' here
means ' knowledge.' " Liiiga" means " Sanyaaa."
The meaning is that the Atman cannot be attained by
knowledge without Sanyaaa. But of the knower who^
with these aids, strength, absence of excitement, San-
yaaa and knowledge — strives intent after the Atman,
the Atm(tQi enters its abode, the Brahman.

172 MUNDAKOPANISHAD.

^^n^^gwr ITRcJ^T: ^cTTc^RT fRTTTTT: IT^IPcTT: I

Havintj; attained Him, the seers content with tlieir
knowledji^e, their purpose accomplished, free from all
desire, and with full composure, havin<^' attained tlie
all-pervadiui^ Atman on all sides, ever concentrated in
their minds, enter into everj'^thino. (15)

Com. — How they enter into Brahman is explained.
Havinc^ known him well, the seers content with that
knowledjre and not by any external means of delight
tendinis to the orowth of their body, their Atviaii
havincf become one with the Paramatman, free from
the fault of desire, etc., their senses sulxlued, having-
attained him all pervadiui;- like the akas on all sides,
i. e., not in any particular place limited by conditions
(what then do they attain ? The Brahman itself, one
and without a second as their own Atman), beinj;
di8cernin<j and with concentrated minds enter into
<^verythin<>; when their body falls, i.e., cast off all
limitaticms imposed by ignorance, as the akas in the
pot when the pot is broken. Thus do the Knowers of
Brahriutn enter into Brahman abode.

^TT^cTf^^rr^'gfjTf^m^: ^•^i^'Ti'iiyd^r. 5|«rHf^: i

^ sTSI^T^ TH^^M TrrgcTT: Tf^g^^T^^T ^f II '\\ II

WITH SRI SANKARA'S COMMENTARY. 173

Havin*;' without doubt well ast'ertained the signifi-
cance of the knowledi^e of Yeddnta the seekers, their
minds puiified by dint of renunciation, attain the
worlds of the Brahman and when their body falls, their
Atman beino; one with the hip;hest ininuntal Brtthman
are absolved all round. (16)

Gomi. — Having without doubt determined the object
of the knowledj^e of Vedaiita, i.e., that Brahman should
be known, the seekers, their minds purified by dint of
renunciation of all karma and by being centred in the
pure Brahman, attain tlie worlds of the Brahiuaa at
the end of aamsara, which for the seekers after emanci-
|>rttion corresponds to the time of death of those rotat-
ing in aamsara. As men who seek emanci])ation are
many, tlie world of Brahman, though one, appears
to be many or is reached as many ; so, the plural num-
ber ' worlds of the Brahman^ is used. Brahman
being the world reached, the expression ' in the worlds
of the Brahman^ means ' in Brahman.'' Paramintahy
they whose atman has become the highest immortal,
i.e., Brahman. They become the highest and immortal
Brahnuim even during life and are absolved in all sides
like a lamj) that has gone out and like the akas in the
pot, i.e., they have no need of any otlier place

174 MUNDAKOPANISHAD.

to ii'o to ; for, the Sruti and tlie Srtiriti say " as
the footmark of birds in the air and tliat of
aquatic animals in water are not seen, so the
track of the knowing- men " and they oo by no road,
who would reach the ends of the roads of samsant.
]Motion limited by place is only in sanisara, because
it is accomplished by means limited ; but as the
Brahman is all, it cannot be reached in a limited s])ace ;
if the Brahman were limited in respect of place, it
would like a substance ha^■in^ form, have a beoinning
and an end, be dependent on another, composed of
parts, non-eternal and be a i)roduct. But the BrahTiian
cannot be like that ; so, its attainment too, cannot be
limited by conditions of place.

»tcTt: q=r^: qsr^ irfrT^T ^^ b^ vifri^^dig i

The fifteen /crt/«-s ^o back to their source; all the
powers seated on the senses oo back to their corres-
ponding deities and all his karma and the atman, all
these become one, in the hiohest and iinperishable
Brahirum. (17)

Com.. — Moreover, the knowers of Brahrtian regard
emancijMition as consisting only in the release from
bondage, samsara, ignorance and the rest not as

WITH SHI saxkaka's commentaky. 175

soinethinj;- produced. Besides at tlie time of emanci-
pation the kalas which produce tlie body, pranaa
etc., go back to their own se«at, i.e., cause. The
word ' Pratishtha^ is accusative plural. Fifteen:
fifteen in number already enumerated in the last
pivisna and well known. Devas, the powers adhering
to the body, and lodged in the senses such as the eye,
etc. ; all these go to the corresponding deities such as
the sun, etc. ; also those actions of the seeker after
emancipation which have not begun to bear fruit (for
those which have begun to bear fruit can 1^ consumed
only by enjoyment) and the Atman limited by the
intellect, i.e., who, mistaking the condition of the
intellect so caused by ignorance for the Atman, has
here entered into various lx)dies like the image of the
sun, etc., into water, etc. (Karma being intended for
the benefit of the Atriian). Therefore ^ ViJTtanamaya'
means ' chiefly possessed of intellect.' These and the
Vijnananuiya Atrnan, after removal of the conditions
imposed, become mingled as one in the Brahman, the
highest, the imperishable, endless, indestructible, all-
pervading like the akas, unborn, undecaying, immortal,
beneficent, fearless, having neither before nor after, nor
in, nor out, without a second, unconditioned, lose their

176 MUNDAKOPANISHAD.

distinctive features, i.e., become one as the ima»;es of
the sun, etc., become one with the sun when the
surface, such as water (in whicli lie is reflected) is with-
drawn and as the akas witliin the pot, etc., becomes
one with tlie akas when tlie pot, etc., is withdrawn.
W ^^: ^^T^Rl: ^5^s^ ir^?5f^ ^rq^ r^fT?T I

Just as rivers flowing- become lost in an ocean, gi\in(]^
up both their name and form, just so, the knower, freed
from name and form, attains the bright Piiritsha wliicli
is beyond the avyakta. (18)

Gomi. — Moreover, just as flowing streams such as the
Granges and tlie rest having reached the sea give up
their distinct individuality in it, losing both their names
and form, so, the knower being freed from name and
form, created by ignorance, reaches the resplendent
puntsha above defined, who is beyond the av^yakta al-
ready explained.

cT»^ ajt cTT^ TT^JTPt 5f TJTT^^T^ f^gffrtSJjm J?^% IM Ml

He who knows that liighest Brahiiiaii becomes even
Brahman ; and in his line, none who knows not the
BrahTnan will be bom. He crosses grief and \irtue

WITH SRI SANKARA'S COMMENTARY. 177

and vice and being freed from the knot of the heart,
becomes immortal. (19)

Com. — It may be said that numerous obstacles are
well known to exist in the attainment of good and
that e\'en the knower of Brahtnan may, therefore, be
im[)eded either by some grief or other, or be made to
take some other couise by some other being, such as
the Devas, reach some other after death and not reach
Brahman. This cannot be ; for all obstacles have
already been removed by knowledge. Emancipation
knows only the obstacle of ignorance and no other
obstacle ; because it is eternal and is being the Atman
itself. Therefore, he in the world who knows that
highest Brahman, as " I am directly that" does not
t}ike any other course. It is imj)ossible even for the
Devas to throw any obstacle in his attempt to reach the
Brahimm, because he becomes the At7)ian of all these;
therefore he who knows the Brahman becomes even
Brahman. Moreover in the line of this knower, there
will not be born any who knows not the Brahman ;
again, he overcomes even during life the heart-burning
caused by frustration of his many desires, crosses over
kaiinia known as vice and virtue, and being freed from

12

178 MUNDAKOPAMSHAD.

" the knots of the heart " caused by ionorance, becomes
immortal. It has ah-eady been said " the knot of the
heart is untied, etc"

This is explained by the ■niatdra " who perform the
kaviYia enjoined, who are srotrit/ds, who are centred in
the Brdhnian (lower) and who witli faith, offer obla-
tions themselves to tlie tire named E/ccirshi, perform the
vow named Sirovrata (who duly carry a fire on the
head) ; to those alone, let one teacli tliis kno\vl<^di>e of
the Brahman^ (20)

Ccmi. — Now, the Upanishad concludes by indicating;
the rule re^ardin^^ the teachinn' of the knowledoe of
Bvdhrnan. This, the rule aliout the teachino' of the
knowledge oi' Brahman is ex])ounded by this text. Who
perform the /iXM'riWt enjoined, who are Srotriyas, who
being engaged in the worshij) of the manifested Brah-
'nian seek to know the unmanifested Braki)tau. Who
with faith, themselves offer the ol)lations to the fire

WITH SKI sankaha's commkntary. 179

known as Ekarald ; to them alone whose mind is thus
])urified and who are, therefore, fit (to receive instruc-
tion) should one teach the knowledi>;e of Brahiiutn as
also to those by whom is duly jiractised the vow of
Sivovratam, sucli heiny; the well known Vedic vow
amons"- those who are of the Atkdrvmui VecUi.

<^ r -~

JTiT: ^T^^^'i^ ^^■. ^T^^f^■iJl\ \\ \-\ \\

This external pitntskd di<l the seer Anrjiras teach in
ancient times ; none by whom the vow is not observed
studies this ; ])rostration to the <jreat sajjes, ]»rostration
to the j^reat sa<;es. (21)

Com. — Tliis undecayin*j; and trneparitsha did the seer,
known as Aiujiras, teach in ancient days to Smmnka
who had duly aprroached him and questioned him
(about this). The meaninj^ is that, similarl}', any other
also should teach the same to one who lon<js for bliss
and seeks emancipation and who with that end in view
has duly a])proached the jnecejitor. This knowledge in
the form of k book, no one who has not observed the
vow, studies ; for it is knowledj>e, only in those who
observe the vow, that bears fruit. Thus ends the

180 MUNDAKOPAMSHAD.

knowledge of Brahimm which 1ms been handed down
from Brahma and the rest from ijrecejitor to disciple.
Prostration to those sages, Brahma and the rest, who
have directly seen the BraJinian and realised him.
Prostration again to them ; the repetition is both to
indicate great solicitude and the fact that the Muiixla-
kopanishad here ends.

Here ends the Second Part of
the Third :Nhmdaka.

U -